X88n1645_六道集
卍新續藏第 88 冊 No. 1645 六道集
No. 1645-A 六道集敘
世俗日下。則立教者日勞。舜之命禹曰。人心惟危。而孟子則曰。人之所以異於禽獸者幾希。蓋聖賢相告。其詞宜簡而該。與流俗人言。則其詞宜詳而近。勢則然也。佛說六道之旨。以窮一心之變。極幽明之故。可謂。痛哭流涕。而後之人。猶漠然視之。吾鄉在犙和尚。乃為采古今近事家喻戶曉者。著以為六道集。蓋為未悟人說法。不得不然。吾謂。人所以迷而不悟者。有二端。其一曰。吾人也何至流為異物。其一曰。人生快意耳。遑恤他生。然就其一日之間。一念之頃。已不知幾為天。幾為人。幾為畜生餓鬼。誠得秦鏡懸之於前。使其肝膽畢呈。意念盡露。六道之變相。紛紜交錯。一時並見於胸臆之中。庶其懼而知返乎。在和尚博極群書。著述數十種。年將七十。而緝此集。其指愈淺。其憂愈深。讀者毋徒視為虛誕之談。而忘其為肝膽之照也。 羅浮陳恭尹拜題
No. 1645-B 六道集序
和尚本乘願力來。沖齡入道。辯才汜濫。文字縱橫。早年曲唱新豐。調高千古。中歲光韜韶石藏究三車。不欲出世為人。爭奈龍天。弗肯尋住鼎湖方丈。遂令聲價難酬然。卒不樂久居。旋臥象林深
【現代漢語翻譯】 現代漢語譯本： 《卍新續藏》第88冊 No. 1645 六道集
No. 1645-A 六道集敘
世風日下，所以設立教義的人就越發勞苦。舜帝告誡禹說：『人心是危險的。』而孟子則說：『人與禽獸的差別是很小的。』大概聖賢相互告誡，他們的言辭應該簡要而概括；與流俗之人交談，那麼言辭就應該詳細而貼近。這是形勢使然。佛陀宣說六道的宗旨，來窮盡一心（指眾生心識）的變化，詳盡闡述幽冥之事的原因。可以說是痛哭流涕，但後人仍然漠然視之。我的同鄉在犙（音sān）和尚，於是采輯古今近事，選取那些家喻戶曉的故事，著作成《六道集》。這大概是爲了未開悟的人說法，不得不這樣做。我認為，人們之所以迷惑而不開悟，有兩個原因。一是認為：『我們這些人怎麼會淪落為異類？』二是認為：『人生快樂就好，哪裡顧得上其他來世？』然而就他們一天之中，一念之間，已經不知道多少次成為天人、多少次成為人、多少次成為畜生餓鬼。如果能有一面秦鏡懸掛在他們面前，使他們的肝膽完全呈現，意念完全暴露，六道的變相，紛紜交錯，一時之間全部顯現在胸臆之中，或許他們會因此恐懼而知道回頭。在和尚博覽群書，著作了幾十種，年近七十，而編纂此集，他的用意越淺顯，他的憂慮越深重。讀者不要只把它看作是虛誕的談論，而忘記它是肝膽相照的勸誡啊。 羅浮陳恭尹拜題
No. 1645-B 六道集序
和尚本來是乘願力而來，年幼時就入道，辯才橫溢，文筆縱橫。早年唱曲于新豐，曲調高妙，流傳千古。中年韜光養晦于韶石，深入研究三藏經典，本不想出世為人，無奈龍天不肯讓他安住于鼎湖方丈。於是聲名難以估量，然而最終不樂意長久居住，於是隱居於象林深處。
【English Translation】 English version: 卍 New Continued Tripitaka, Volume 88, No. 1645 Six Paths Collection
No. 1645-A Preface to the Six Paths Collection
The customs of the world are declining day by day, so those who establish teachings are increasingly laborious. Emperor Shun instructed Yu, saying, 'The human heart is precarious.' And Mencius said, 'The difference between humans and animals is slight.' Generally, when sages and worthies advise each other, their words should be concise and comprehensive; when speaking to common people, their words should be detailed and approachable. This is the nature of the situation. The Buddha expounded the principles of the Six Paths (six realms of existence), to exhaust the transformations of the One Mind (the mind of sentient beings) and fully explain the reasons for the hidden and the manifest. It can be said that he wept bitterly, but later people still regarded it with indifference. My fellow villager, the monk Zai San, therefore collected ancient and modern events, selecting those well-known stories, and compiled them into the 'Six Paths Collection.' This was probably necessary to preach to those who are not enlightened. I believe that there are two reasons why people are confused and not enlightened. One is the thought: 'How could we possibly degenerate into different beings?' The other is the thought: 'Life should be enjoyed; why worry about other lives?' However, within a single day, a single moment, they have unknowingly become Devas (gods), humans, animals, and hungry ghosts countless times. If a Qin mirror could be hung before them, allowing their hearts and minds to be fully revealed, and their thoughts to be completely exposed, the transformations of the Six Paths, in their complexity and confusion, would all appear in their minds at once. Perhaps they would then fear and know to turn back. The monk Zai has extensively studied various books, writing dozens of works. Nearing the age of seventy, he compiled this collection. His intention is increasingly simple, and his worries are increasingly deep. Readers should not merely regard it as empty talk, but remember that it is a sincere and heartfelt admonition. Respectfully inscribed by Chen Gongyin of Mount Luofu
No. 1645-B Preface to the Six Paths Collection
The monk originally came by the power of his vows, entering the path at a young age, with overflowing eloquence and unrestrained writing. In his early years, he sang songs in Xinfeng, with melodies so sublime that they have been passed down through the ages. In middle age, he concealed his brilliance in Shaoshi, deeply studying the Three Vehicles (three divisions of the Buddhist teachings), originally not wanting to enter the world as a person, but the dragons and devas would not allow him to settle in the abbot's quarters of Dinghu. Thus, his reputation became immeasurable, but ultimately he was unwilling to reside there for long, and so he secluded himself deep in Xianglin.
處。意謂。靈山會上。笑拈花者。不過一人。丁此末法時。中棒投機者。屈寧多指。矧諸方既富煉凡大冶爐。火方紅。我這裡不妨退步潛身。煙霞共老。與其一期說法。度有限之眾生。孰若多著要書。利無窮之後。學於是。始從韶石。終至象林。中間五十幾白。奚啻億萬余言。龍也何幸受益良多。獨恨鈍根少領玄趣。然最愛其六道一集。痛醒群蒙。夫影必隨形。谷必畣響。種瓜不得豆。結果定從因。此理勢之所必然。然俗漢恬不之覺。和尚不捨慈悲。悲夫。眾迷於六道。輪迴靡艾也。猛然拈出示之。昭昭然如揭日月而行。無幽不燭。普使人人。深知報應不爽。因果無差。皆能迴光返照。各辦前程者。功不在菩薩下也。龍敢不服膺拳拳乎。僅再拜飏言。而序其上。 旹
康熙二十一年壬戌東莞弟子李龍標頓首拜題
六道集總目卷一天道卷二人道阿修羅道卷三鬼神道卷四畜生道地獄道卷五地獄道之餘
六道集目錄卷一天道述言述諸經文法句喻經天竺(無著菩薩)孫稚董青建歷陽(張應)襄陽(史世光)江陵(釋黃遷)酒泉郡(伯裘)武帝妃(郗氏)蜀郡(沙門慧韶)中天竺(沙門勒那)湘州(釋玄景)潞州(辛彥之)海東(玄光禪師)京師(子鄰法師)壽州(玄宗禪師)長安(道宣律師)嵩山(破灶墮
和尚)循州(北山神)于闐國(沙彌)廣州(陳公孺)卷二人道述諸經文三教平心論正見經轉輪五道經優婆塞戒經二教論五王經善見律雜事律舊雜譬喻經法句喻經經律云賢愚經度狗經天竺蝙蝠泰山(羊祐)瑯玡(王練)吳興(向靖)餘杭(曇翼)宋武帝崑崙山(曇諦法師)北代(乘禪師)趙州(雌雉)宣帝元帝博陵(崔彥武)太山(客僧)徐陵(智威禪師)天臺(智環)汾州(劉善經母)湘州(趙宗孫)蘄州(五祖)并州(二鴿兒)莊惠太子登州(鶴喙女)沙門(釋牛云)迴向寺(釋法秀)壽州(毛賴債)興元間(韋皋)龍懷寺(曇相法師)衡岳寺(知𧦪法師)東都(沙門圓澤)吳郡(齊君佐)宋仁宗滁州(張方平)公亮東坡山谷燕都(僧福安)紹興(釋大同)浙江(管春)羅定州(東安縣令)惠州(韓耳叔)湖廣(雉兒)潮州(箍桶翁)譚景升(南唐邊鎬南宋高宗)阿修羅道集諸經文清辯論師娶修羅女大頭仙人卷三鬼神道釋名牟子天地本起經順正理論正法念經雒陽(安世高)交趾(何敞)阿登河陰(曇遼)太山(法相法師)陳國(袁無忌)長安(慧嵬禪師)廬山(曇邕法師)竺曇遂始豐(曇蘭禪師)瑯玡(王凝之妻)淮南(胡茂回)秦主(姚萇)高平(李羨奴)河內(司馬文宣)長安(王胡)榮陽(鄭鮮之)京師(
慧果法師)王文明東海(何澹之)張乙襄城(李頤)會稽(弘明法師)靈苑(曇超禪師)楊州(道昶)南陽(宋定伯)瑯玡(法度法師)汾州(釋曇鸞)河南(王彥偉)趙郡(眭仁茜)濩澤縣(李錄事)武帝洛州(任五娘)姚明解博陵(崔軏)京兆(殷安仁)嵩岳(元圭禪師)高祖(皇帝)徽州(思叔)廣州(張姓)廣信(能仁寺)廣州(張一鵬)東莞(錢公子)廣州(張妙)順德(螺岡仙媛)西湖(真觀法師)姑蘇(曹魯川)釋法聰唐慧棱海昌村卷四畜生道述名大法炬經(法句喻經)天竺(兒烏)梓潼(杜愿男)沙門(攴遁)宜州(皇甫遷)楊州(卞公)洛陽(王五戒驢)冀州(耿伏生母)京兆(韋慶植女)長安(趙大)文宗(蛤蜊)京都(王會師母)并州(李信母)汾州(路伯達)韶州(劉村狗)紹興(婦變豬)廣州(鱉寶)錄諸經文順德(馬翁芝)地獄道列名提謂經清河(趙泰)沙門(支法衡)并州(劉薩訶)上虞(唐遵)武昌(程道惠)巴丘縣(舒禮)長安(法祖)石長和廣陵(李旦)益州(釋智達)多寶寺(釋道志)沙門(僧規)仕人(姓梁)拔虎(監膳儀同)冀州(小兒)京兆(杜祈)文昌齊州(釋道相)雍州(趙文若)京城(釋慧如)云蓋山(釋守颙)卷五地獄道京兆(王明干)兗州(皇甫氏)陳郡(
【現代漢語翻譯】 慧果法師，王文明，東海（何澹之）：以上是人名或地名。 張乙，襄城（李頤）：以上是人名或地名。 會稽（弘明法師）：會稽是地名，弘明法師是人名。 靈苑（曇超禪師）：靈苑是地名，曇超禪師是人名。 楊州（道昶）：楊州是地名，道昶是人名。 南陽（宋定伯）：南陽是地名，宋定伯是人名。 瑯玡（法度法師）：瑯玡是地名，法度法師是人名。 汾州（釋曇鸞）：汾州是地名，釋曇鸞是人名。 河南（王彥偉）：河南是地名，王彥偉是人名。 趙郡（眭仁茜）：趙郡是地名，眭仁茜是人名。 濩澤縣（李錄事）：濩澤縣是地名，李錄事是人名。 武帝（蕭衍，502-549）洛州（任五娘）：梁武帝，洛州是地名，任五娘是人名。 姚明解，博陵（崔軏）：姚明解是人名，博陵是地名，崔軏是人名。 京兆（殷安仁）：京兆是地名，殷安仁是人名。 嵩岳（元圭禪師）：嵩岳是地名，元圭禪師是人名。 高祖（李淵，618-626）（皇帝）：唐高祖，皇帝。 徽州（思叔）：徽州是地名，思叔是人名。 廣州（張姓）：廣州是地名，張姓是姓氏。 廣信（能仁寺）：廣信是地名，能仁寺是寺廟名。 廣州（張一鵬）：廣州是地名，張一鵬是人名。 東莞（錢公子）：東莞是地名，錢公子是人名。 廣州（張妙）：廣州是地名，張妙是人名。 順德（螺岡仙媛）：順德是地名，螺岡仙媛是人名。 西湖（真觀法師）：西湖是地名，真觀法師是人名。 姑蘇（曹魯川）：姑蘇是地名，曹魯川是人名。 釋法聰，唐慧棱，海昌村：以上是人名或地名。 卷四 畜生道 述名大法炬經（法句喻經）：這是經書的名稱。 天竺（兒烏）：天竺是古代印度的名稱，兒烏是人名。 梓潼（杜愿男）：梓潼是地名，杜愿男是人名。 沙門（攴遁）：沙門是佛教出家人的通稱，攴遁是人名。 宜州（皇甫遷）：宜州是地名，皇甫遷是人名。 楊州（卞公）：楊州是地名，卞公是人名。 洛陽（王五戒驢）：洛陽是地名，王五戒驢是人名。 冀州（耿伏生母）：冀州是地名，耿伏生母是人名。 京兆（韋慶植女）：京兆是地名，韋慶植女是人名。 長安（趙大）：長安是地名，趙大是人名。 文宗（李昂，827-840）（蛤蜊）：唐文宗，蛤蜊。 京都（王會師母）：京都是地名，王會師母是人名。 并州（李信母）：并州是地名，李信母是人名。 汾州（路伯達）：汾州是地名，路伯達是人名。 韶州（劉村狗）：韶州是地名，劉村狗是人名。 紹興（婦變豬）：紹興是地名，婦變豬是一種現象的描述。 廣州（鱉寶）：廣州是地名，鱉寶是人名。 錄諸經文，順德（馬翁芝）：順德是地名，馬翁芝是人名。 地獄道 列名提謂經：這是經書的名稱。 清河（趙泰）：清河是地名，趙泰是人名。 沙門（支法衡）：沙門是佛教出家人的通稱，支法衡是人名。 并州（劉薩訶）：并州是地名，劉薩訶是人名。 上虞（唐遵）：上虞是地名，唐遵是人名。 武昌（程道惠）：武昌是地名，程道惠是人名。 巴丘縣（舒禮）：巴丘縣是地名，舒禮是人名。 長安（法祖）：長安是地名，法祖是人名。 石長和，廣陵（李旦）：石長和是人名，廣陵是地名，李旦是人名。 益州（釋智達）：益州是地名，釋智達是人名。 多寶寺（釋道志）：多寶寺是寺廟名，釋道志是人名。 沙門（僧規）：沙門是佛教出家人的通稱，僧規是人名。 仕人（姓梁）：仕人是一種身份，姓梁是姓氏。 拔虎（監膳儀同）：拔虎是人名，監膳儀同是官職。 冀州（小兒）：冀州是地名，小兒是對小孩的稱呼。 京兆（杜祈）：京兆是地名，杜祈是人名。 文昌，齊州（釋道相）：文昌是地名，齊州是地名，釋道相是人名。 雍州（趙文若）：雍州是地名，趙文若是人名。 京城（釋慧如）：京城是地名，釋慧如是人名。 云蓋山（釋守颙）：云蓋山是地名，釋守颙是人名。 卷五 地獄道：這是經書的章節。 京兆（王明干）：京兆是地名，王明干是人名。 兗州（皇甫氏）：兗州是地名，皇甫氏是姓氏。 陳郡（）：陳郡是地名
【English Translation】 Huiguo Dharma Master, Wang Wenming, Donghai (He Danzhi): These are names of people or places. Zhang Yi, Xiangcheng (Li Yi): These are names of people or places. Kuaiji (Hongming Dharma Master): Kuaiji is a place name, Hongming Dharma Master is a person's name. Lingyuan (Tanchao Zen Master): Lingyuan is a place name, Tanchao Zen Master is a person's name. Yangzhou (Daochang): Yangzhou is a place name, Daochang is a person's name. Nanyang (Song Dingbo): Nanyang is a place name, Song Dingbo is a person's name. Langya (Fadu Dharma Master): Langya is a place name, Fadu Dharma Master is a person's name. Fenzhou (Shi Tanluan): Fenzhou is a place name, Shi Tanluan is a person's name. Henan (Wang Yanwei): Henan is a place name, Wang Yanwei is a person's name. Zhao County (Sui Renqian): Zhao County is a place name, Sui Renqian is a person's name. Huozexian County (Li Clerk): Huozexian County is a place name, Li Clerk is a person's name. Emperor Wu (Xiao Yan, 502-549) Luozhou (Ren Wuniang): Emperor Wu of Liang, Luozhou is a place name, Ren Wuniang is a person's name. Yao Mingjie, Boling (Cui Yue): Yao Mingjie is a person's name, Boling is a place name, Cui Yue is a person's name. Jingzhao (Yin Anren): Jingzhao is a place name, Yin Anren is a person's name. Song Mountain (Yuan Gui Zen Master): Song Mountain is a place name, Yuan Gui Zen Master is a person's name. Gaozu (Li Yuan, 618-626) (Emperor): Emperor Gaozu of Tang, Emperor. Huizhou (Si Shu): Huizhou is a place name, Si Shu is a person's name. Guangzhou (Zhang surname): Guangzhou is a place name, Zhang is a surname. Guangxin (Nengren Temple): Guangxin is a place name, Nengren Temple is the name of a temple. Guangzhou (Zhang Yipeng): Guangzhou is a place name, Zhang Yipeng is a person's name. Dongguan (Young Master Qian): Dongguan is a place name, Young Master Qian is a person's name. Guangzhou (Zhang Miao): Guangzhou is a place name, Zhang Miao is a person's name. Shunde (Luogang Fairy): Shunde is a place name, Luogang Fairy is a person's name. West Lake (Zhenguan Dharma Master): West Lake is a place name, Zhenguan Dharma Master is a person's name. Gusu (Cao Luchuan): Gusu is a place name, Cao Luchuan is a person's name. Shi Facong, Tang Huiling, Haichang Village: These are names of people or places. Volume 4 Animal Realm Describing Names Great Torch Sutra (Dharma Saying Metaphor Sutra): This is the name of a scripture. Tianzhú (Ér Wū): Tianzhú is the ancient name for India, Ér Wū is a person's name. Zitong (Du Yuannan): Zitong is a place name, Du Yuannan is a person's name. Shramana (Chi Dun): Shramana is a general term for Buddhist monks, Chi Dun is a person's name. Yizhou (Huangfu Qian): Yizhou is a place name, Huangfu Qian is a person's name. Yangzhou (Bian Gong): Yangzhou is a place name, Bian Gong is a person's name. Luoyang (Wang Wujie Donkey): Luoyang is a place name, Wang Wujie Donkey is a person's name. Jizhou (Mother of Geng Fusheng): Jizhou is a place name, Mother of Geng Fusheng is a person's name. Jingzhao (Daughter of Wei Qingzhi): Jingzhao is a place name, Daughter of Wei Qingzhi is a person's name. Chang'an (Zhao Da): Chang'an is a place name, Zhao Da is a person's name. Emperor Wenzong (Li Ang, 827-840) (Clam): Emperor Wenzong of Tang, Clam. Kyoto (Mother of Wang Huishi): Kyoto is a place name, Mother of Wang Huishi is a person's name. Bingzhou (Mother of Li Xin): Bingzhou is a place name, Mother of Li Xin is a person's name. Fenzhou (Lu Boda): Fenzhou is a place name, Lu Boda is a person's name. Shaozhou (Liu Village Dog): Shaozhou is a place name, Liu Village Dog is a person's name. Shaoxing (Woman Transformed into Pig): Shaoxing is a place name, 'Woman Transformed into Pig' is a description of a phenomenon. Guangzhou (Bie Bao): Guangzhou is a place name, Bie Bao is a person's name. Recorded Scriptures, Shunde (Ma Wengzhi): Shunde is a place name, Ma Wengzhi is a person's name. Hell Realm Listing Names Tiwei Sutra: This is the name of a scripture. Qinghe (Zhao Tai): Qinghe is a place name, Zhao Tai is a person's name. Shramana (Zhi Faheng): Shramana is a general term for Buddhist monks, Zhi Faheng is a person's name. Bingzhou (Liu Sahe): Bingzhou is a place name, Liu Sahe is a person's name. Shangyu (Tang Zun): Shangyu is a place name, Tang Zun is a person's name. Wuchang (Cheng Daohui): Wuchang is a place name, Cheng Daohui is a person's name. Baqiuxian County (Shu Li): Baqiuxian County is a place name, Shu Li is a person's name. Chang'an (Fa Zu): Chang'an is a place name, Fa Zu is a person's name. Shi Changhe, Guangling (Li Dan): Shi Changhe is a person's name, Guangling is a place name, Li Dan is a person's name. Yizhou (Shi Zhida): Yizhou is a place name, Shi Zhida is a person's name. Duobao Temple (Shi Daozhi): Duobao Temple is the name of a temple, Shi Daozhi is a person's name. Shramana (Seng Gui): Shramana is a general term for Buddhist monks, Seng Gui is a person's name. Official (Surname Liang): Official is a status, Liang is a surname. Ba Hu (Supervisor of Diet and Ceremony): Ba Hu is a person's name, Supervisor of Diet and Ceremony is an official title. Jizhou (Child): Jizhou is a place name, 'Child' is a term for a young child. Jingzhao (Du Qi): Jingzhao is a place name, Du Qi is a person's name. Wenchang, Qizhou (Shi Daoxiang): Wenchang is a place name, Qizhou is a place name, Shi Daoxiang is a person's name. Yongzhou (Zhao Wenruo): Yongzhou is a place name, Zhao Wenruo is a person's name. Capital City (Shi Huiru): Capital City is a place name, Shi Huiru is a person's name. Yungai Mountain (Shi Shouyong): Yungai Mountain is a place name, Shi Shouyong is a person's name. Volume 5 Hell Realm: This is a chapter of a scripture. Jingzhao (Wang Minggan): Jingzhao is a place name, Wang Minggan is a person's name. Yanzhou (Huangfu Clan): Yanzhou is a place name, Huangfu is a surname. Chen County (): Chen County is a place name
許氏)遂州(孔恪)馮翊(李山龍)新羅(國釋順璟)括州(任義方)西京(慧恩法師)遂州(趙文信)河東(柳智感)京師(釋智興)咸陽(梁婦女)武昌(戴天胄)華州(張法義)扶風(傅奕)魏州(齊士望)曹州(裴則)雍州(楊師操)博陵(宋行質)隴西(李思一)雍州(程普樂)鄭師辯坊州(王懷智)汾州(劉摩兒)雍州(高法眼)長安(劉公信)蕭氏(蕭鏗女)西京(英禪師)汾州(釋惠澄)華陰(鄧元英)御史(馮忠)武功(蘇圭妻)江南(高皇帝)世宗六一(毆陽修)贑州(劉須微)湖廣(康元度)廣州(蔡等實)韶州(楊舒一)盧陵(陳忠赤)廣東(樑子球)廣州(羊城惡婦)順德縣(李氏)順德(陸業卿)趙定宇禮像
No. 1645-C 六道集述言
夫三界定位。六道區分。皆由最初一念識心倏起。而妄想結成有漏之因。故有三世循環。十二緣生。托質則形分粗細。感報則苦樂殊途。三界六道。莫非生滅。人間天上。誠為苦本。是故智人啟悟。妙契無生。頓超三有。踐履十地。息生死之源。處無為之邦。迥脫輪迴。長辭苦趣。此集之由作也。冀諸智者。知三界之無恒。識六趣之非久。標誌上乘。希求出世。遠劫火之燒然。免淪墜之沉溺。達今生所受之果。仍酬往昔之因。果復
【現代漢語翻譯】 現代漢語譯本：遂州（今四川遂寧，孔恪）、馮翊（今陜西大荔，李山龍）、新羅（朝鮮半島古國，釋順璟）、括州（今浙江麗水，任義方）、西京（今陜西西安，慧恩法師）、遂州（今四川遂寧，趙文信）、河東（今山西一帶，柳智感）、京師（首都，釋智興）、咸陽（今陜西咸陽，梁婦女）、武昌（今湖北武漢，戴天胄）、華州（今陜西華縣，張法義）、扶風（今陜西興平，傅奕）、魏州（今河北大名，齊士望）、曹州（今山東菏澤，裴則）、雍州（今陜西西安一帶，楊師操）、博陵（今河北定州，宋行質）、隴西（今甘肅隴西，李思一）、雍州（今陜西西安一帶，程普樂）、鄭師辯坊州（今陜西富縣，王懷智）、汾州（今山西汾陽，劉摩兒）、雍州（今陜西西安一帶，高法眼）、長安（今陜西西安，劉公信）、蕭氏（蕭鏗女）、西京（今陜西西安，英禪師）、汾州（今山西汾陽，釋惠澄）、華陰（今陜西華陰，鄧元英）、御史（官職，馮忠）、武功（今陜西武功，蘇圭妻）、江南（長江以南地區，高皇帝）、世宗（指後周世宗柴榮）六一（指歐陽修）贑州（今江西贛州，劉須微）、湖廣（今湖南湖北一帶，康元度）、廣州（今廣東廣州，蔡等實）、韶州（今廣東韶關，楊舒一）、盧陵（今江西吉安，陳忠赤）、廣東（今廣東，樑子球）、廣州（今廣東廣州，羊城惡婦）、順德縣（今廣東順德，李氏）、順德（今廣東順德，陸業卿）、趙定宇禮像。
No. 1645-C 六道集述言
三界（欲界、色界、無色界）的定位，六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的區分，都是由於最初一念識心忽然生起，而妄想結成有漏（有煩惱）的因。所以有三世（過去、現在、未來）循環，十二緣生（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。託身於世，形體就有粗細之分，感受果報，苦樂的境遇也各不相同。三界六道，沒有不是生滅變化的。人間天上，實在是痛苦的根源。因此，有智慧的人開啟覺悟，微妙地契合無生（不生不滅）的境界，立刻超越三有（欲有、色有、無色有），踐行十地（菩薩修行的十個階段）。止息生死的根源，安處於無為（不造作）的境地，永遠脫離輪迴，長久地告別痛苦的境地。這就是我編寫此書的緣由。希望各位有智慧的人，知道三界不是永恒的，認識六道不是長久的。立志于上乘佛法，希求脫離世間。遠離劫火（世界末日的火災）的焚燒，避免沉淪墜落的災難。瞭解今生所受的果報，仍然是酬償往昔所造的因。果報循環，沒有止境。
【English Translation】 English version: Suizhou (present-day Suining, Sichuan, Kong Ke), Fengyi (present-day Dali, Shaanxi, Li Shanlong), Silla (ancient kingdom on the Korean Peninsula, Monk Shunjing), Kuozhou (present-day Lishui, Zhejiang, Ren Yifang), Xijing (present-day Xi'an, Shaanxi, Dharma Master Huien), Suizhou (present-day Suining, Sichuan, Zhao Wenxin), Hedong (present-day Shanxi area, Liu Zhigan), Jing Shi (capital, Monk Zhixing), Xianyang (present-day Xianyang, Shaanxi, Liang woman), Wuchang (present-day Wuhan, Hubei, Dai Tianzhou), Huazhou (present-day Hua County, Shaanxi, Zhang Fayi), Fufeng (present-day Xingping, Shaanxi, Fu Yi), Weizhou (present-day Daming, Hebei, Qi Shiwang), Caozhou (present-day Heze, Shandong, Pei Ze), Yongzhou (present-day Xi'an area, Shaanxi, Yang Shicao), Boling (present-day Dingzhou, Hebei, Song Xingzhi), Longxi (present-day Longxi, Gansu, Li Siyi), Yongzhou (present-day Xi'an area, Shaanxi, Cheng Pule), Zheng Shibi Bianzhou (present-day Fu County, Shaanxi, Wang Huaizhi), Fenzhou (present-day Fenyang, Shanxi, Liu Mo'er), Yongzhou (present-day Xi'an area, Shaanxi, Gao Fayan), Chang'an (present-day Xi'an, Shaanxi, Liu Gongxin), Xiao family (Xiao Keng's daughter), Xijing (present-day Xi'an, Shaanxi, Zen Master Ying), Fenzhou (present-day Fenyang, Shanxi, Monk Huicheng), Huayin (present-day Huayin, Shaanxi, Deng Yuanying), Imperial Censor (official title, Feng Zhong), Wugong (present-day Wugong, Shaanxi, Su Gui's wife), Jiangnan (south of the Yangtze River, Emperor Gao), Shizong (referring to Emperor Shizong of the Later Zhou Dynasty) Liuyi (referring to Ouyang Xiu), Ganzhou (present-day Ganzhou, Jiangxi, Liu Xuwei), Huguang (present-day Hunan and Hubei area, Kang Yuandu), Guangzhou (present-day Guangzhou, Guangdong, Cai et al.), Shaozhou (present-day Shaoguan, Guangdong, Yang Shuyi), Luling (present-day Ji'an, Jiangxi, Chen Zhongchi), Guangdong (present-day Guangdong, Liang Ziqiu), Guangzhou (present-day Guangzhou, Guangdong, wicked woman of Yangcheng), Shunde County (present-day Shunde, Guangdong, Li family), Shunde (present-day Shunde, Guangdong, Lu Yeqing), Zhao Dingyu pays homage to the image.
No. 1645-C Collection of Statements on the Six Realms
The positioning of the Three Realms (Desire Realm, Form Realm, Formless Realm) and the distinction of the Six Paths (Heavenly Path, Human Path, Asura Path, Animal Path, Hungry Ghost Path, Hell Path) all arise from the initial thought of the discriminating mind, and the deluded thoughts form the cause of leakage (afflictions). Therefore, there is the cycle of the Three Times (past, present, future) and the Twelve Links of Dependent Origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death). Entrusting oneself to the world, the forms are divided into coarse and fine, and experiencing retribution, the circumstances of suffering and joy are also different. None of the Three Realms and Six Paths are not subject to arising and ceasing. The human and heavenly realms are truly the root of suffering. Therefore, wise people awaken to enlightenment, subtly accord with the realm of non-arising (neither arising nor ceasing), immediately transcend the Three Existences (Desire Existence, Form Existence, Formless Existence), and practice the Ten Grounds (ten stages of Bodhisattva practice). Cease the source of birth and death, dwell in the state of non-action (non-contrivance), forever escape reincarnation, and bid farewell to the realm of suffering for a long time. This is the reason why I compiled this collection. I hope that all wise people will know that the Three Realms are not eternal and recognize that the Six Paths are not lasting. Aspire to the Supreme Vehicle (Mahayana Buddhism) and seek to transcend the world. Stay away from the burning of the kalpa fire (the fire of the end of the world) and avoid the disaster of sinking and falling. Understand that the retribution received in this life is still the repayment of the causes created in the past. The cycle of retribution is endless.
造因。因移果熟。輪轉六道。往還三界。所謂欲。色。無色界也。下極金剛際。上至他化天。中間六趣雜居。一切有情。未離貪慾。故名欲界。自梵眾天。上至色究竟天。此一十八天。雖離欲染。尚有色質。正報身相。如白銀色。依報宮殿。真金赤色。身光互照。故名色界。自空處天。至非非想天。人同碧落。界若虛空。四蘊成身。無色蘊故。故名無色界。如斯三界。亦名三有。以其因屬有漏。果繫有為。有生有死故也。言六道者。亦名六趣。趣者名到。謂彼所作善惡業因。道能運到其所趣處。故名為趣。又趣者是歸向義。謂所造之業。歸向人天修羅鬼畜地獄之處。此之界趣。既由識心結成情器世間。若達心源。情器俱殞。悟本真常。生死斯絕。生死真常。元無二路。祇在當人一念。一念不生。三界六道。無投足處矣。
(情世間者。謂一切有情眾生。皆假五陰和合。眾共而生。各各差別不同。故名情世間。器世間者。謂一切無情世界。皆假山河大地而成。各各差別不同。故名器世間)。
康熙己未自恣日寶象林沙門 弘贊 識
No. 1645
六道集卷一
廣州南海寶象林沙門弘贊在犙輯
天道
梵語提婆。此雲天。天者天然清凈光潔。于諸趣中。最勝最樂。最善
【現代漢語翻譯】 現代漢語譯本： 造作業之因，因緣轉移果報成熟，眾生在六道（地獄、餓鬼、畜生、阿修羅、人、天）中輪迴，往返于欲界、色界、無色界這三界之中。所謂的欲界、色界、無色界是這樣的：下至金剛地基，上至他化自在天，中間六道眾生雜居，一切有情眾生，未能脫離貪慾，所以稱為欲界。從梵眾天，上至色究竟天，這十八天，雖然脫離了慾望的染污，但仍然有色質，其正報之身相，如白銀之色，所依之宮殿，是真金赤色，身光互相照耀，所以稱為色界。從空無邊處天，至非想非非想天，眾生如同處於碧藍的天空中，界域如同虛空，由四蘊（色、受、想、行）構成身體，因為沒有色蘊，所以稱為無色界。像這樣的三界，也稱為三有，因為它們的因屬於有漏，果屬於有為，有生有死。所說的六道，也稱為六趣，趣的意思是到達，意思是說憑藉所作的善惡業因，道能夠運送到達其所趣之處，所以稱為趣。又，趣是歸向的意思，意思是說所造的業，歸向人、天、阿修羅、鬼、畜生、地獄之處。這些界和趣，既然是由識心結成的情世間和器世間，如果通達心源，情世間和器世間都會消亡，領悟到本來的真常，生死就會斷絕。生死和真常，原本沒有兩條路，只在于當人的一念之間。一念不生，三界六道，就沒有落腳之處了。
（情世間，指的是一切有情眾生，都是憑藉五陰（色、受、想、行、識）和合，共同而生，各自差別不同，所以稱為情世間。器世間，指的是一切無情世界，都是憑藉山河大地而成，各自差別不同，所以稱為器世間）。
康熙己未（1679年）自恣日寶象林沙門 弘贊 識
六道集卷一
廣州南海寶象林沙門弘贊在犙輯
天道
梵語提婆（Deva），這裡翻譯為天。天，是天然清凈光潔，在各種趣中，最殊勝最快樂最善良。
【English Translation】 English version: The cause is created. As the cause shifts, the fruit ripens. Revolving through the six realms (hell, hungry ghosts, animals, asuras, humans, and gods), going back and forth within the three realms: the desire realm, the form realm, and the formless realm. The so-called desire realm, form realm, and formless realm are as follows: Down to the Vajra base, up to the Paranirmitavasavartin Heaven, in between, the six realms are mixed. All sentient beings have not left behind greed and desire, therefore it is called the desire realm. From the Brahmakayika Heaven, up to the Akanistha Heaven, these eighteen heavens, although they have left behind the defilements of desire, still possess form and matter. Their principal reward body appearance is like the color of white silver, and the dependent reward palaces are the color of true gold and red. Their body lights shine upon each other, therefore it is called the form realm. From the Akasanancayatana Heaven to the Nevasannanasannayatana Heaven, beings are like those in the blue sky, and the realm is like empty space. The four skandhas (form, feeling, perception, volition) constitute the body, because there is no form skandha, therefore it is called the formless realm. These three realms are also called the three existences, because their cause belongs to the contaminated, and their fruit belongs to the conditioned, having birth and death. The so-called six paths are also called the six destinies. 'Destiny' means 'to arrive,' meaning that based on the good and evil karmic causes created, the path can transport one to the place one is destined to go, therefore it is called destiny. Furthermore, 'destiny' means 'to return to,' meaning that the karma created returns to the places of humans, gods, asuras, ghosts, animals, and hells. Since these realms and destinies are formed by the mind of consciousness, creating the sentient world and the material world, if one understands the source of the mind, both the sentient world and the material world will vanish, and realizing the original true constancy, birth and death will cease. Birth and death and true constancy originally have no two paths, it only lies in the present moment of a person's thought. If a single thought does not arise, the three realms and six paths will have nowhere to set foot.
(The sentient world refers to all sentient beings, who are all born together through the combination of the five skandhas (form, feeling, perception, volition, consciousness), each being different, therefore it is called the sentient world. The material world refers to all insentient worlds, which are all formed by mountains, rivers, and land, each being different, therefore it is called the material world.)
Shramana Hongzan of Baoxiang Forest on the Pravarana Day of the Jiwei Year of Kangxi (1679) records.
Chapter 1 of the Six Paths Collection
Compiled by Shramana Hongzan of Baoxiang Forest in Nanhai, Guangzhou
The Path of Gods
Deva (提婆) in Sanskrit, translated here as 'gods'. 'Gods' are naturally pure, clean, and bright, and among all destinies, they are the most supreme, the most joyful, and the most virtuous.
最妙。最尊最高。故名為天。茍非最勝之因。豈生最勝凈潔之處。最勝因者。所謂十善。身三口四。及意三行。由此三業。防止過非。有順理義。違不善道。以斯十善。運出五趣。故茲十善戒法。名為天乘。諸天雖眾。不出三界。曰。欲界。色界。無色界。三界區分。共有二十八處。欲界有六。第一從下。上升四萬二千由旬。是四天王天住處。居須彌山半。乃上升之元首。地獄之初天。東方曰持國天王。居須彌山東。白銀埵。城名上賢。領乾闥婆。(此云香陰天帝樂神)及毗舍遮。(此云啖精氣鬼)護東州人。南方曰增長天王。居須彌山南青琉璃埵。城名善見。領鳩槃茶。(此云壓魅鬼)及薜荔多。(此云餓鬼)護南州人。西方曰廣目天王。居須彌山西黃金埵。城名周羅。領諸龍。及富單那。(此云臭餓鬼)護西州人。北方曰多聞天王。居須彌山北水精埵。其城有三。一名可畏。二名天敬。三名眾歸。領夜叉。及羅剎。護北州人。四王共有三十二將軍。各有九十一子。具大威力。悉護十方。人間五十歲。此四王天為一晝夜。壽五百歲。(計人間歲九百萬年)從此四王天上升四萬二千由旬。是第二忉利天住處。(忉利此云三十三)居須彌山頂。山頂縱廣八萬四千由旬。而中平可居者。止四萬由旬。四面各有八天。中央善
【現代漢語翻譯】 現代漢語譯本 最為奇妙，最為尊貴，最為崇高，所以稱之為天。如果不是最殊勝的因，怎麼會生在最殊勝清凈的地方呢？所謂最殊勝的因，就是十善。身有三善行，口有四善行，意有三善行。通過這三種行為，防止過錯和罪惡。順應道理和正義，違背不善的道路。憑藉這十善，可以脫離五趣（五道輪迴）。因此這十善戒法，被稱為天乘。諸天雖然眾多，但不超出三界。即欲界、色界（原文如此）、無色界（原文如此）。三界區分，共有二十八處。欲界有六處。第一處從下往上，四萬二千由旬，是四天王天（四大天王所居住的天界）的住處，位於須彌山（佛教宇宙觀中的聖山）的一半，是上升的起始，地獄的第一個天。東方叫做持國天王（增長智慧和慈悲），居住在須彌山的東面，白銀山崖，城名上賢，統領乾闥婆（Gandharva，此云香陰，天帝的樂神）和毗舍遮（Pisaca，此云啖精氣鬼），保護東勝神洲的人。南方叫做增長天王（使他人增長善根），居住在須彌山的南面，青琉璃山崖，城名善見，統領鳩槃茶（Kumbhanda，此云壓魅鬼）和薜荔多（Preta，此云餓鬼），保護南贍部洲的人。西方叫做廣目天王（能以凈天眼隨時觀察世界，護持人民），居住在須彌山的西面，黃金山崖，城名周羅，統領諸龍和富單那（Putana，此云臭餓鬼），保護西牛賀洲的人。北方叫做多聞天王（福德之名聞於四方），居住在須彌山的北面，水精山崖，他的城有三座，一名可畏，二名天敬，三名眾歸，統領夜叉（Yaksa）和羅剎（Rakshasa），保護北俱盧洲的人。四天王共有三十二位將軍，各有九十一個兒子，具有強大的威力，全部護衛十方。人間五十年，是四天王天的一晝夜，壽命五百歲（計算人間歲九百萬年）。從這四天王天上升四萬二千由旬，是第二忉利天（Trāyastriṃśa，此云三十三）的住處，位於須彌山頂。山頂縱橫八萬四千由旬，而中間平坦可以居住的地方，只有四萬由旬。四面各有八天，中央是善...
【English Translation】 English version Most wonderful, most honorable, most supreme, therefore it is called Heaven. If it were not for the most excellent cause, how could one be born in the most excellent and pure place? The most excellent cause is what is called the Ten Virtues. The body has three virtuous actions, the mouth has four, and the mind has three. Through these three actions, one prevents faults and sins. One follows reason and righteousness, and goes against the path of unwholesomeness. By means of these Ten Virtues, one can escape the Five Destinies (the cycle of rebirth). Therefore, these Ten Virtues and precepts are called the Heavenly Vehicle. Although the heavens are numerous, they do not go beyond the Three Realms. Namely, the Desire Realm, the Form Realm (as in the original text), and the Formless Realm (as in the original text). The Three Realms are divided into a total of twenty-eight places. The Desire Realm has six places. The first place, ascending forty-two thousand yojanas from below, is the dwelling place of the Four Heavenly Kings (the heaven where the Four Great Kings reside), located halfway up Mount Sumeru (the sacred mountain in Buddhist cosmology), which is the beginning of the ascent and the first heaven of the lower realm. The Eastern one is called Dhṛtarāṣṭra (Guardian of the Nation), residing on the eastern side of Mount Sumeru, on the silver cliffs, with the city named Superior Virtue, leading the Gandharvas (this means 'fragrant shade', the celestial musicians of the heavenly emperor) and the Pisacas (this means 'flesh-eating ghosts'), protecting the people of the Eastern Continent. The Southern one is called Virūḍhaka (Increasing Growth), residing on the southern side of Mount Sumeru, on the blue lapis lazuli cliffs, with the city named Good View, leading the Kumbhandas (this means 'demon-pressing ghosts') and the Pretas (this means 'hungry ghosts'), protecting the people of the Southern Jambudvipa. The Western one is called Virūpākṣa (Wide-Eyed), residing on the western side of Mount Sumeru, on the golden cliffs, with the city named Zhouluo, leading the dragons and the Putanas (this means 'foul-smelling hungry ghosts'), protecting the people of the Western Godānīya. The Northern one is called Vaiśravaṇa (All-Hearing), residing on the northern side of Mount Sumeru, on the crystal cliffs, his city has three names, one is called Fearsome, the second is called Heavenly Respect, and the third is called Assembly Returns, leading the Yakshas and the Rakshasas, protecting the people of the Northern Uttarakuru. The Four Heavenly Kings have a total of thirty-two generals, each with ninety-one sons, possessing great power, all protecting the ten directions. Fifty years in the human world is one day and night in the Heaven of the Four Heavenly Kings, with a lifespan of five hundred years (calculated as nine million human years). Ascending forty-two thousand yojanas from this Heaven of the Four Heavenly Kings is the dwelling place of the second Trāyastriṃśa Heaven (this means 'thirty-three'), located on the summit of Mount Sumeru. The summit is eighty-four thousand yojanas in length and width, and the middle flat area that can be inhabited is only forty thousand yojanas. Each of the four sides has eight heavens, and the center is Good...
見大城內有金城。是天帝釋住處。共為三十三天。人間一百歲。此天為一晝夜。壽一千歲。(計人間歲。三千六百萬年。以紅蓮華合。青蓮華開為夜。青蓮華合。紅蓮華開為晝)從此忉利天上升十六萬由旬。有處如雲。七寶所成。猶如大地。縱廣八萬由旬。是第三夜摩天住處。(夜摩。此云時分)人間二百歲。此天為一晝夜。壽二千歲。(計人間歲。一萬四千四百萬年)從此夜摩天上升三十二萬由旬。有地如雲。縱廣十六萬由旬。是第四兜率天住處。(兜率此云喜足)人間四百歲。此天為一晝夜。壽四千歲。(計人間歲。五萬七千六百萬年)從此兜率天上升六十四萬由旬。有地如雲。縱廣三十二萬由旬。是第五化樂天住處。(化作五塵而自娛樂)人間八百歲。此天為一晝夜。壽八千歲。(計人間歲。二億三萬零四百萬年)從此化樂天上升十二億八萬由旬。有地如雲。縱廣六十四萬由旬。是第六他化自在天住處。(他化作宮殿園林。一切樂具。于中自在受用)此是欲界頂天。人間一千六百歲。此天為一晝夜。壽一萬六千歲。(計人間歲。九億二萬一千六百萬年)從此上升一倍。二十五億六萬由旬。有地如雲。縱廣十二億八萬由旬。是色界諸天住處。共有一十八天。通號四禪。以其離散動故。亦名梵世。謂其離欲染也。皆
【現代漢語翻譯】 現代漢語譯本 看見大城內有一座金城，那是天帝釋（Śakra-devānām-Indra，眾神之王）居住的地方，共有三十三天。人間一百年，是此天的一晝夜，壽命一千歲（計算人間歲，三千六百萬年。以紅蓮花合攏，青蓮花開放為夜晚；青蓮花合攏，紅蓮花開放為白晝）。 從忉利天（Trāyastriṃśa，三十三天）上升十六萬由旬，有一處像云一樣，由七寶構成，猶如大地，縱橫廣闊八萬由旬，是第三夜摩天（Yāmadeva，夜摩天）居住的地方（夜摩，意為時分）。人間二百年，是此天的一晝夜，壽命二千歲（計算人間歲，一萬四千四百萬年）。 從夜摩天上升三十二萬由旬，有一塊地像云一樣，縱橫廣闊十六萬由旬，是第四兜率天（Tuṣita，知足天）居住的地方（兜率，意為喜足）。人間四百年，是此天的一晝夜，壽命四千歲（計算人間歲，五萬七千六百萬年）。 從兜率天上升六十四萬由旬，有一塊地像云一樣，縱橫廣闊三十二萬由旬，是第五化樂天（Nirmāṇarati，樂變化天）居住的地方（化作五塵而自娛樂）。人間八百年，是此天的一晝夜，壽命八千歲（計算人間歲，二億三千零四百萬年）。 從化樂天上升一百二十八萬由旬，有一塊地像云一樣，縱橫廣闊六十四萬由旬，是第六他化自在天（Paranirmita-vaśavartin，他化自在天）居住的地方（他化作宮殿園林，一切樂具，于中自在受用）。這是欲界頂天。人間一千六百年，是此天的一晝夜，壽命一萬六千歲（計算人間歲，九億二千一百六十萬年）。 從此上升一倍，二百五十六萬由旬，有一塊地像云一樣，縱橫廣闊一百二十八萬由旬，是諸天居住的地方，共有一十八天，統稱為四禪天（Dhyāna，禪定）。因為它們離散變動，也稱為梵世天（Brahmaloka，梵天世界），意為它們遠離了慾望的污染。
【English Translation】 English version Within the great city, there is a golden city, which is the abode of Śakra-devānām-Indra (天帝釋, the king of gods), comprising the Thirty-three Heavens (Trāyastriṃśa). One hundred years in the human realm is one day and night in this heaven, and the lifespan is one thousand years (calculated as 36 million human years. The closing of red lotuses and the opening of blue lotuses mark the night; the closing of blue lotuses and the opening of red lotuses mark the day). Ascending 160,000 yojanas from the Trāyastriṃśa Heaven (忉利天, Thirty-three Heavens), there is a place like a cloud, made of seven treasures, resembling the earth, with a width and breadth of 80,000 yojanas. This is the abode of the third Yāmadeva Heaven (夜摩天, Yāmadeva) (Yāma means 'time division'). Two hundred years in the human realm is one day and night in this heaven, and the lifespan is two thousand years (calculated as 144 million human years). Ascending 320,000 yojanas from the Yāmadeva Heaven, there is a land like a cloud, with a width and breadth of 160,000 yojanas. This is the abode of the fourth Tuṣita Heaven (兜率天, Tuṣita) (Tuṣita means 'contentment'). Four hundred years in the human realm is one day and night in this heaven, and the lifespan is four thousand years (calculated as 576 million human years). Ascending 640,000 yojanas from the Tuṣita Heaven, there is a land like a cloud, with a width and breadth of 320,000 yojanas. This is the abode of the fifth Nirmāṇarati Heaven (化樂天, Nirmāṇarati) (transforming the five desires for self-entertainment). Eight hundred years in the human realm is one day and night in this heaven, and the lifespan is eight thousand years (calculated as 2.304 billion human years). Ascending 1,280,000 yojanas from the Nirmāṇarati Heaven, there is a land like a cloud, with a width and breadth of 640,000 yojanas. This is the abode of the sixth Paranirmita-vaśavartin Heaven (他化自在天, Paranirmita-vaśavartin) (others transform palaces, gardens, and all kinds of enjoyable things, which they freely enjoy). This is the highest heaven in the desire realm. Sixteen hundred years in the human realm is one day and night in this heaven, and the lifespan is sixteen thousand years (calculated as 9.216 billion human years). Ascending twice as much from there, 2,560,000 yojanas, there is a land like a cloud, with a width and breadth of 1,280,000 yojanas. This is the abode of the devas, comprising eighteen heavens in total, collectively known as the Four Dhyāna Heavens (四禪天, Dhyāna). Because they are scattered and moving, they are also called the Brahmaloka Heavens (梵世天, Brahmaloka), meaning they are free from the defilements of desire.
以劫數為壽。身白銀色。無男女相。形惟一種。初禪三天。(一梵眾天。壽半劫。是民。二梵輔天。壽一劫。是臣。三大梵王天。壽一劫半。是君。從此倍倍上升。例此可知)二禪三天。(一少光天。壽二劫。二無量光天。壽四劫。三光音天。壽八劫)三禪三天。(一少凈天。壽十六劫。二無量凈天。壽三十二劫。三遍凈天。壽六十四劫)四禪九天。(一無雲天。壽一百二十五劫。二福生天。壽二百五十劫。三廣果天。壽五百劫。四無想天。壽同上。五無煩天。壽千劫。七善見天。壽四千劫。八善現天。壽八十劫。九色究竟天。壽一萬六千劫。此是色界頂天。后之五天。名凈居天。是三果聖人居處)從此上升一倍。是無色界。共有四天。亦名四空天。人同碧落。界若虛空。惟有受。想。行。識。四陰。無色陰故。故名無色界。一空處天(壽二萬大劫)。二識處天(壽四萬大劫)。三無所有處天(壽六萬大劫)。四非非想處天(壽八萬大劫)。然此三界諸天壽數雖定。而亦有中夭者。惟兜率天。及無想天。壽命皆定。不說中夭也。
正法念處經云。若持不殺戒。得生四天王處。若持不殺不盜。得生三十三天。若持不殺盜邪淫。得生夜摩天。若持不殺盜邪淫。妄語。兩舌。惡口。綺語。得生兜率天。奉行佛戒。兼身
【現代漢語翻譯】 現代漢語譯本 以劫數為壽命。身體呈白銀色。沒有男女之分。形體只有一種。初禪三天：（一、梵眾天，壽命半劫，是百姓；二、梵輔天，壽命一劫，是臣子；三、大梵王天，壽命一劫半，是君主。從此往上倍增，可以依此類推。） 二禪三天：（一、少光天，壽命二劫；二、無量光天，壽命四劫；三、光音天，壽命八劫。） 三禪三天：（一、少凈天，壽命十六劫；二、無量凈天，壽命三十二劫；三、遍凈天，壽命六十四劫。） 四禪九天：（一、無雲天，壽命一百二十五劫；二、福生天，壽命二百五十劫；三、廣果天，壽命五百劫；四、無想天，壽命同上；五、無煩天，壽命一千劫；六、無熱天，壽命二千劫；七、善見天，壽命四千劫；八、善現天，壽命八千劫；九、色究竟天，壽命一萬六千劫。這是頂天，後面的五天，名叫凈居天，是三果聖人居住的地方。） 從此上升一倍，是無色界，共有四天，也叫四空天。人如同碧落，境界如同虛空，只有受、想、行、識四陰，沒有色陰，所以名叫無色界。一、空無邊處天（壽命二萬大劫）；二、識無邊處天（壽命四萬大劫）；三、無所有處天（壽命六萬大劫）；四、非想非非想處天（壽命八萬大劫）。然而這三界諸天的壽命雖然固定，但也有中途夭折的。只有兜率天和無想天，壽命是固定的，沒有中途夭折的情況。 《正法念處經》說：『如果持不殺戒，可以往生四天王天。如果持不殺、不盜戒，可以往生三十三天。如果持不殺、不盜、不邪淫戒，可以往生夜摩天。如果持不殺、不盜、不邪淫、不妄語、不兩舌、不惡口、不綺語戒，可以往生兜率天。奉行佛戒，兼修身』
【English Translation】 English version Their lifespan is measured in kalpas. Their bodies are the color of white silver. They have no distinction of male or female. Their form is of one kind. The first Dhyana (禪定) has three heavens: (1. Brahma-parisadya (梵眾天) (Heaven of Brahma's Assembly): lifespan of half a kalpa; these are the people. 2. Brahma-purohita (梵輔天) (Heaven of Brahma's Ministers): lifespan of one kalpa; these are the ministers. 3. Maha-brahma (大梵王天) (Heaven of the Great Brahma King): lifespan of one and a half kalpas; this is the ruler. From here, the lifespan doubles as one ascends, and this pattern can be understood accordingly.) The second Dhyana has three heavens: (1. Parittabha (少光天) (Heaven of Limited Light): lifespan of two kalpas. 2. Apramanabha (無量光天) (Heaven of Immeasurable Light): lifespan of four kalpas. 3. Abhasvara (光音天) (Heaven of Radiant Sound): lifespan of eight kalpas.) The third Dhyana has three heavens: (1. Parittasubha (少凈天) (Heaven of Limited Purity): lifespan of sixteen kalpas. 2. Apramanasubha (無量凈天) (Heaven of Immeasurable Purity): lifespan of thirty-two kalpas. 3. Subhakrtsna (遍凈天) (Heaven of Universal Purity): lifespan of sixty-four kalpas.) The fourth Dhyana has nine heavens: (1. Anabhraka (無雲天) (Cloudless Heaven): lifespan of one hundred and twenty-five kalpas. 2. Punyaprasava (福生天) (Heaven of Merit-Birth): lifespan of two hundred and fifty kalpas. 3. Brhatphala (廣果天) (Heaven of Great Reward): lifespan of five hundred kalpas. 4. Asanjnasattva (無想天) (Heaven of Non-Perception): lifespan is the same as above. 5. Avrha (無煩天) (Heaven of No Trouble): lifespan of one thousand kalpas. 6. Atapa (無熱天) (Heaven of No Heat): lifespan of two thousand kalpas. 7. Sudrsa (善見天) (Heaven of Good View): lifespan of four thousand kalpas. 8. Sudarsana (善現天) (Heaven of Good Appearance): lifespan of eight thousand kalpas. 9. Akanistha (色究竟天) (Heaven of the Ultimate in Form): lifespan of sixteen thousand kalpas. This is the highest heaven. The last five heavens are called Suddhavasa (凈居天) (Pure Abodes), where the Arhats (聖人) of the third fruit reside.) Ascending from here, the lifespan doubles. This is the Arupadhatu (無色界) (Formless Realm), which has four heavens, also called the Four Formless Heavens. People are like the azure sky, and the realm is like empty space. There are only the four skandhas (陰) (aggregates) of sensation (受), perception (想), volition (行), and consciousness (識); there is no form skandha (色陰), hence the name Formless Realm. 1. Akasanantyayatana (空無邊處天) (Heaven of the Boundless Space): lifespan of twenty thousand great kalpas. 2. Vijnananantyayatana (識無邊處天) (Heaven of the Boundless Consciousness): lifespan of forty thousand great kalpas. 3. Akimchanyayatana (無所有處天) (Heaven of No-Thing-Ness): lifespan of sixty thousand great kalpas. 4. Naivasamjnanasamjnayatana (非想非非想處天) (Heaven of Neither Perception Nor Non-Perception): lifespan of eighty thousand great kalpas. However, although the lifespans of the devas (天) (gods) in these three realms are fixed, some may die prematurely. Only the Tusita Heaven (兜率天) and the Asanjnasattva Heaven (無想天) have fixed lifespans, and premature death is not mentioned. The Zheng Fa Nian Chu Jing (正法念處經) (Sutra on the Establishment of Right Mindfulness) says: 'If one upholds the precept of not killing, one will be reborn in the Caturmaharajika Heaven (四天王天). If one upholds the precepts of not killing and not stealing, one will be reborn in the Trayastrimsa Heaven (三十三天). If one upholds the precepts of not killing, not stealing, and not engaging in sexual misconduct, one will be reborn in the Yama Heaven (夜摩天). If one upholds the precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech, one will be reborn in the Tusita Heaven (兜率天). Practicing the Buddha's precepts, and also cultivating the body.'
口七善業。得生化樂。他化自在天。業報差別經云。若眾生具修增上十善。得欲界天報。修有漏十善。與定相應。得色界天報。修四空定。得無色界天報。順正理論云。六慾諸天初生。如次。如五六七八九十歲人。生已。身形速得圓滿。男生在天父右膝。女生在天母左膝。皆悉化生。或有于天母手華。忽然化生。阿含經云。兒來未久。便知飢渴。自然寶器。盛百味飲食。若福多者。飯色自白。中者黃色。下者赤色。若渴則飲。寶器中甘露漿。入腹漸消。如酥投火。無復形影。亦無大小便利。死如燈𦦨滅。無有屍骸。以化生故也。色界天眾。于初生時。身量周圓。具妙衣服。一切天眾。皆作聖言。不由學習。自解典語。起世經云。欲界諸天。皆食段食。色界諸天。從初禪乃至遍凈天。以喜為食。無色界諸天。以意業為食。有云。色界無色天。並以禪悅法喜為食。涅槃經云。雖得四天王。他化自在天身。乃至梵天。非非想處天身。命終還墮三惡道中。天報盡時。五衰相現。身受大苦。如地獄苦。等無差別。成實論問曰。生天離惡積善。何故報盡。即入三途。答曰。凡夫無始已來。惡業無窮。一日貪瞋。尚受千形。況惡既多。暫伏結生。報福既盡。昔業時熟。還墮三途。何所致惑。為有識心達本者。能破三界二十五有。故云
【現代漢語翻譯】 現代漢語譯本 口七善業：如果奉行口頭上的七種善業，可以往生到化樂天（Nirmāṇarati）和他化自在天（Paranirmita-vaśavartin）。 《業報差別經》說：『如果眾生具足修習增上的十善業，就能得到欲界天的果報。修習有漏的十善業，並且與禪定相應，就能得到色界天的果報。修習四空定，就能得到無色界天的果報。』 《順正理論》說：『六慾天的眾生最初出生時，就像人間五、六、七、八、九、十歲的小孩一樣。出生后，身體迅速變得圓滿。男眾在天父的右膝上出生，女眾在天母的左膝上出生，都是化生。或者有些在天母手中的蓮花中忽然化生。』 《阿含經》說：『天上的小孩出生不久，就知道飢渴。自然有寶器盛著各種美味的飲食。如果福報多，飯的顏色是白色的；中等的，是黃色的；下等的，是赤色的。如果口渴，就飲用寶器中的甘露漿。進入腹中后逐漸消化，就像酥油投入火中一樣，沒有形跡。也沒有大小便。死亡就像燈火熄滅一樣，沒有屍骸，因為是化生的緣故。』 色界天的天眾，在最初出生時，身量周圓，具有美妙的衣服。一切天眾，都說聖語，不用學習，自然理解經典語言。 《起世經》說：『欲界諸天，都吃段食（粗糙的食物）。色界諸天，從初禪天到遍凈天（Subhakrtsna），以喜悅為食。無色界諸天，以意念為食。』也有說，色界和無色界的天人，都以禪悅法喜為食。 《涅槃經》說：『即使得到四天王天（Cāturmahārājika）、他化自在天（Paranirmita-vaśavartin）的身，乃至梵天（Brahmā）、非想非非想處天（Naiva-saṃjñā-nāsaṃjñāyatana）的身，命終后還是會墮入三惡道中。』天報盡時，會出現五衰相，身受極大的痛苦，和地獄的痛苦沒有差別。 《成實論》問道：『生天是因為遠離惡業、積聚善業，為什麼果報盡了，就會墮入三途呢？』 回答說：『凡夫從無始以來，惡業無窮無盡。一天中的貪嗔，尚且要受千種形罰，何況惡業既多，只是暫時被壓伏，結生。等到福報享盡，過去的惡業時機成熟，還是會墮入三途，有什麼可疑惑的呢？只有有覺識的心，通達事物本質的人，才能破除三界二十五有。』所以說。
【English Translation】 English version The Seven Good Verbal Karmas: If one practices the seven good verbal karmas, one can be reborn in the Nirmāṇarati (Heaven of Delightful Transformation) and Paranirmita-vaśavartin (Heaven of Freely Enjoying Things Created by Others). The Karma-Vipāka-Sūtra says: 'If sentient beings fully cultivate the superior ten good karmas, they will obtain the reward of the desire realm heavens. If they cultivate the defiled ten good karmas and are in accordance with samādhi, they will obtain the reward of the form realm heavens. If they cultivate the four formless samādhis, they will obtain the reward of the formless realm heavens.' The Nyāyānusāra-śāstra says: 'The six desire realm heavens' beings, at their initial birth, are like humans of five, six, seven, eight, nine, or ten years old, respectively. After birth, their bodies quickly become complete. Male beings are born on the right knee of the heavenly father, and female beings are born on the left knee of the heavenly mother. All are born through transformation. Or some are suddenly born through transformation in the lotus flower in the heavenly mother's hand.' The Agama Sutra says: 'Not long after the heavenly children are born, they know hunger and thirst. Natural precious vessels contain various delicious foods. If their merit is great, the color of the food is white; if it is medium, it is yellow; if it is low, it is red. If they are thirsty, they drink the nectar in the precious vessels. Upon entering the abdomen, it gradually dissolves, like ghee thrown into a fire, leaving no trace. There is also no urination or defecation. Death is like the extinguishing of a lamp, with no corpse, because they are born through transformation.' The beings of the form realm heavens, at their initial birth, have complete and perfect bodies and beautiful clothes. All heavenly beings speak the holy language, and without learning, they naturally understand the language of the scriptures. The Aggañña Sutta says: 'The beings of the desire realm heavens all eat coarse food. The beings of the form realm heavens, from the First Dhyana Heaven to the Subhakrtsna (Heaven of Refulgent Glory), eat joy as food. The beings of the formless realm heavens eat mental activity as food.' It is also said that the beings of the form and formless realms eat the joy of dhyana and the joy of the Dharma as food. The Nirvana Sutra says: 'Even if one obtains the body of the Cāturmahārājika (Heaven of the Four Great Kings), the Paranirmita-vaśavartin (Heaven of Freely Enjoying Things Created by Others), or even the body of Brahmā (Great Brahma), the Naiva-saṃjñā-nāsaṃjñāyatana (Heaven of Neither Perception Nor Non-Perception), after death, one will still fall into the three evil paths.' When the heavenly reward is exhausted, the five signs of decay appear, and one experiences great suffering, no different from the suffering of hell. The Tattvasiddhi-śāstra asks: 'Rebirth in the heavens is due to abandoning evil and accumulating good. Why, when the reward is exhausted, does one fall into the three evil paths?' The answer is: 'From beginningless time, the evil karma of ordinary beings is endless. A single day's worth of greed and anger is enough to receive a thousand forms of punishment. How much more so when evil karma is abundant, it is only temporarily suppressed, binding to rebirth. When the reward of merit is exhausted, the time for past karma to ripen arrives, and one will still fall into the three evil paths. What is there to be confused about? Only those with a discerning mind who understand the essence of things can break through the twenty-five existences of the three realms.' Therefore, it is said.
。若人識得心。大地無寸土。經云。一人發真歸源。十方世界。盡成消殞。如未能達本歸源。則一心念佛。發願往生凈土。聞佛說法。悟無生忍。則頓超三界。回絕輪迴矣(梵世。梵者凈也)。
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法句喻經云。昔者天帝釋。五德離身。自知命盡。當下生世間。在陶作家。受驢胎身。既知福盡。甚大愁憂。自念三界之中。濟人苦厄。惟有佛耳。於是馳往佛所。稽首作禮。伏地至心。三自歸命佛。法。聖眾。未起之間。其命忽出。便至陶家驢母腹中作子。時驢自解走瓦壞間。破壞壞器。其主打之。尋時傷胎。其神即還入故身中。五德還福。復為天帝。佛從定起。贊言。善哉天帝。能于殞命之際。歸命三尊。罪對已畢。不更勤苦。爾時世尊。以偈頌曰。所行非常。謂興衰法。夫生輒死。寂滅為樂。譬如陶家。埏埴作器。一切要壞。人命亦然。帝釋聞偈。知無常之要。達罪福之變。解興衰之本。尊寂滅之行歡喜奉受。得須陀洹道(五德離身。即五衰相現。一衣服垢穢。二頭上華萎。三腋下汗流。四身體臭穢。五不樂本座。反上即五德也。凡言經云。律云。是釋迦如來親說。若言論云。乃菩薩羅漢註釋經律。之語)。
天竺
無著菩薩
【現代漢語翻譯】 若有人能夠認識到自己的本心，就會明白整個大地實際上沒有一寸土地是真正存在的。正如經書上所說：『如果一個人能夠真正地認識到自己的本源，迴歸到最初的狀態，那麼整個十方世界都會消散，歸於寂滅。』如果不能夠達到認識本源，迴歸本初的狀態，那麼就應該一心一意地念誦佛號，發願往生到西方極樂凈土，聽聞佛陀講經說法，從而領悟到無生法忍的境界，這樣就能夠立即超越欲界、色界、無色界這三界，徹底斷絕輪迴之苦。（梵世，梵的意思是清凈）。
《法句喻經》中記載：過去的天帝釋（帝釋天，佛教護法神）出現了五衰相，知道自己壽命將盡，即將轉生到人間，在一位陶工家中投胎為驢。他知道自己的福報已經享盡，感到非常憂愁。他心想，在三界之中，能夠救濟眾生脫離苦難的，只有佛陀了。於是他立刻前往佛陀所在的地方，向佛陀行稽首禮，伏在地上，至誠懇切地皈依佛、法、僧三寶。在他還沒有起身的時候，他的神識就離開了原來的身體，進入了陶工家驢子的腹中，成爲了驢胎中的胎兒。當時，那頭驢子掙脫了束縛，跑到瓦器堆中，破壞了瓦器。陶工非常生氣，鞭打它，導致驢子流產。天帝釋的神識又回到了自己原來的身體中，五衰相消失，恢復了天帝的福報。佛陀從禪定中醒來，讚歎道：『善哉，天帝！你能夠在壽命將盡的時候，皈依三寶，過去的罪業已經消除，不會再遭受勤苦。』當時，世尊用偈語說道：『世間萬物都是無常的，都遵循著興盛和衰敗的規律。凡是出生了的，最終都會死亡，只有寂滅才是真正的快樂。就像陶工用泥土製作瓦器一樣，所有的瓦器最終都會損壞。人的生命也是如此。』天帝釋聽了偈語，明白了無常的道理，瞭解了罪福的變化，理解了興衰的根本，尊重寂滅的修行，歡喜地接受，證得了須陀洹果（初果）。（五德離身，就是出現了五衰相：一、衣服變得垢穢；二、頭上的花朵枯萎；三、腋下流出汗水；四、身體發出臭味；五、不樂於坐在原來的座位上。恢復原來的狀態就是五德。凡是說『經云』、『律云』，都是釋迦如來親自說的。如果說是『論云』，那就是菩薩或阿羅漢對經律的註釋。）
天竺（印度古稱）
無著菩薩（古印度佛教高僧）
【English Translation】 If a person can recognize their own mind, they will understand that there is actually not an inch of land that truly exists on the entire earth. As the scriptures say: 'If a person can truly recognize their origin and return to their original state, then the entire ten directions of the world will dissipate and return to stillness.' If one cannot achieve the state of recognizing the origin and returning to the original state, then one should single-mindedly recite the Buddha's name, vow to be reborn in the Pure Land of the West, listen to the Buddha preach the Dharma, and thereby comprehend the state of non-origination forbearance (anutpattika-dharma-kshanti), so that one can immediately transcend the Three Realms (desire realm, form realm, formless realm) and completely cut off the suffering of reincarnation. (梵世, Brahma-world, Brahma means purity).
The Dharmapada-sutra says: In the past, Śakra Devānām Indra (帝釋天, the lord of the devas) experienced the five signs of decay, knowing that his life was coming to an end and that he would be reborn in the human world, being reborn as a donkey in the house of a potter. Knowing that his blessings were exhausted, he felt very sad. He thought to himself that among the Three Realms, only the Buddha could save sentient beings from suffering. So he immediately went to where the Buddha was, prostrated himself before the Buddha, and sincerely took refuge in the Buddha, Dharma, and Sangha. Before he could get up, his consciousness left his original body and entered the belly of the potter's donkey, becoming a fetus in the donkey's womb. At that time, the donkey broke free and ran into a pile of tiles, destroying the tiles. The potter was very angry and whipped it, causing the donkey to miscarry. Śakra's consciousness then returned to his original body, the five signs of decay disappeared, and he regained the blessings of a deva. The Buddha awoke from meditation and praised, 'Excellent, Śakra! You were able to take refuge in the Three Jewels at the end of your life, and your past sins have been eliminated, and you will no longer suffer.' At that time, the World-Honored One spoke in verse: 'All things in the world are impermanent, and follow the law of prosperity and decline. Whatever is born will eventually die, and only stillness is true happiness. Just as a potter makes tiles from clay, all tiles will eventually be destroyed. Human life is also like this.' Śakra heard the verse, understood the principle of impermanence, understood the changes of sin and blessing, understood the root of prosperity and decline, respected the practice of stillness, joyfully accepted it, and attained the state of Srotapanna (the first stage of enlightenment). (The five signs of decay are: 1. Clothes become dirty; 2. Flowers on the head wither; 3. Sweat flows from the armpits; 4. The body emits an odor; 5. Unwilling to sit in the original seat. Returning to the original state is the five virtues. Whenever it is said 'The Sutra says' or 'The Vinaya says', it is what Śākyamuni Tathāgata personally said. If it is said 'The Treatise says', it is the commentary on the Sutras and Vinaya by Bodhisattvas or Arhats.)
天竺 (Tiānzhú, ancient name for India)
無著菩薩 (Asanga, an ancient Indian Buddhist monk)
健䭾邏國人也。佛去世后一千年中。誕靈利見。承風悟道。出家修學。其弟世親菩薩。出家受業。博聞強識。達學研機。無著弟子師子覺。密行莫測。高才有聞。二三賢哲。每相謂曰。凡修行業。愿睹慈氏。若先舍壽。得遂宿心。當相報語。以知所至。其後師子覺先舍壽命。三年不報。世親菩薩。尋亦捨命。時經六月。亦無報命。時諸外道。咸皆譏誚。謂世親及師子覺。流轉惡趣。遂無靈鑒。其後無著菩薩。于夜初分。方為門人。教授定法。燈光忽翳。空中大明。有一天人。乘虛下降。即進階庭。敬禮無著。無著曰。爾來何暮。今名何謂。對曰。從此舍壽。往睹史多天。慈氏內眾。蓮華中生。蓮華才開。慈氏贊曰。善來廣慧。善來廣慧。旋繞才周。即來報命。無著菩薩曰。師子覺者。今何所在。答曰。我旋繞時。見師子覺。在外眾中。耽著天樂。無暇相顧。詎能來報。無著菩薩曰。斯事已矣。慈氏何相。演說何法。答曰。慈氏相好。言莫能宣。演說妙法。義不異此。然菩薩妙音。清暢和雅。聞者忘倦。受者無厭。云云(出西域記。睹史多。舊曰兜率。慈氏。即彌勒也。佛經律論三藏。所載人生六道中。或從六道中來者甚多。茲僅錄一二。以彰其餘。即如此土所共見聞者。亦不能盡錄惟錄其要。俱見如下)。
【現代漢語翻譯】 現代漢語譯本： 此人是健䭾邏國（Gandhāra，古代印度地區）人。在佛陀涅槃后一千年，他誕生並顯現出靈異的徵兆。他秉承佛法，領悟真道，於是出家修行。他的弟弟世親菩薩（Vasubandhu Bodhisattva）也出家接受教誨，他博聞強識，通達學問，精研佛理。無著（Asanga）的弟子師子覺（Simhabodhi），他的秘密修行深不可測，才華橫溢而聞名。這兩三位賢哲，常常互相說道：『凡是修行的人，都希望能夠親眼見到慈氏（Maitreya，彌勒菩薩）。如果有人先捨棄壽命，得以實現宿願，應當互相告知，以瞭解彼此的去處。』 後來，師子覺先捨棄了壽命，但三年都沒有訊息。世親菩薩不久也捨棄了壽命，時間過了六個月，也沒有任何音訊。當時，一些外道都譏笑他們，說世親和師子覺墮入了惡道，所以沒有靈驗的徵兆。之後，無著菩薩在夜晚的最初時分，正在為門人講授禪定之法，燈光忽然昏暗，空中出現巨大的光明。有一位天人，乘著虛空降落下來，隨即走上臺階，恭敬地禮拜無著。無著問道：『你來得為何如此之晚？現在叫什麼名字？』天人回答說：『我從此捨棄壽命，前往兜率天（Tushita Heaven），在慈氏菩薩的內眾之中，于蓮花中化生。蓮花剛剛開放，慈氏菩薩就讚歎道：『善來廣慧（Welcome, Great Wisdom）！善來廣慧！』我繞佛三匝之後，就來報信了。』 無著菩薩問道：『師子覺現在在哪裡？』天人回答說：『我繞佛的時候，看見師子覺在外眾之中，沉迷於天上的音樂，沒有空閑顧及其他，怎麼能來報信呢？』無著菩薩說道：『這件事就這樣吧。慈氏菩薩的相貌如何？演說的是什麼佛法？』天人回答說：『慈氏菩薩的相好莊嚴，言語無法形容。他所演說的妙法，義理與此（指無著所講的佛法）沒有不同。然而，菩薩的聲音美妙動聽，清晰流暢而又和諧優雅，聽的人忘記疲倦，接受的人沒有厭煩。』云云。（出自《大唐西域記》。睹史多，舊譯為兜率，即兜率天。慈氏，即彌勒菩薩。佛經、律藏、論藏三藏中所記載的人生於六道之中，或者從六道之中來的人非常多，這裡僅記錄一二，以彰顯其餘。即使是像我們這個地方所共同見聞的事情，也不能全部記錄，只記錄其中的要點，都記載在下面。）
【English Translation】 English version: He was a native of Gandhāra (健䭾邏國). A thousand years after the Buddha's passing, he was born with auspicious signs. Inheriting the Buddhist teachings and realizing the truth, he renounced the world to practice. His younger brother, Vasubandhu Bodhisattva (世親菩薩), also renounced the world to receive instruction. He was learned and had a strong memory, mastering knowledge and deeply studying Buddhist principles. Simhabodhi (師子覺), a disciple of Asanga (無著), had unfathomable secret practices and was renowned for his great talent. These two or three wise men often said to each other, 'All who cultivate virtue aspire to see Maitreya (慈氏, the Benevolent One, i.e., Maitreya Bodhisattva). If anyone departs from life first and fulfills this long-cherished wish, they should inform the others to let them know where they have gone.' Later, Simhabodhi departed from life first, but there was no news for three years. Vasubandhu Bodhisattva soon also departed from life, and six months passed without any message. At that time, some non-Buddhists ridiculed them, saying that Vasubandhu and Simhabodhi had fallen into evil realms and therefore had no miraculous signs. Later, Asanga Bodhisattva, in the early part of the night, was teaching the Dharma of meditation to his disciples when the lamplight suddenly dimmed, and a great light appeared in the sky. A deva (天人, celestial being) descended from the void, approached the steps, and respectfully bowed to Asanga. Asanga asked, 'Why have you come so late? What is your name now?' The deva replied, 'Having departed from life here, I went to Tushita Heaven (睹史多天), where I was born within a lotus flower among the inner assembly of Maitreya. As soon as the lotus opened, Maitreya praised, 'Welcome, Great Wisdom (善來廣慧)! Welcome, Great Wisdom!' After circumambulating him three times, I came to report.' Asanga Bodhisattva asked, 'Where is Simhabodhi now?' The deva replied, 'When I was circumambulating, I saw Simhabodhi among the outer assembly, engrossed in celestial music, without time to attend to other matters. How could he come to report?' Asanga Bodhisattva said, 'Let it be. What is the appearance of Maitreya like? What Dharma does he expound?' The deva replied, 'The auspicious marks of Maitreya are beyond description. The wonderful Dharma he expounds is no different in meaning from this (referring to the Dharma Asanga was teaching). However, the Bodhisattva's voice is wonderful, clear, fluent, harmonious, and elegant. Those who hear it forget their weariness, and those who receive it are never satiated.' And so on. (From the Great Tang Records on the Western Regions (《大唐西域記》). Dushita (睹史多) is the old translation of Tushita Heaven (兜率天). Maitreya (慈氏) is Maitreya Bodhisattva (彌勒菩薩). The Buddhist scriptures, Vinaya (律藏), and Abhidharma (論藏) contain many accounts of beings born in the six realms or coming from the six realms. Here, only one or two are recorded to illustrate the rest. Even the things commonly seen and heard in this land cannot all be recorded; only the essentials are recorded below.)
晉
孫稚
○字法暉。齊國般陽縣人也。父祚。晉太中大夫。稚幼而奉法。年十八。以咸康元年八月病亡。父后移居武昌。至三年四月八日。沙門於法。街行尊像。經過家門。夫妻大小出觀。見稚亦在人眾之中。隨侍像行。見父母拜跪問訊。隨共還家。祚先病。稚云。無他禍崇。不自將護所致耳。五月當差。言畢辭去。其年七月十五日。復歸問訊。悉如生時。說其外祖父。為太山府君。見稚曰。汝未應來。那得至此。稚答。伯父將來。欲以代譴。有教推問。欲鞭罰之。稚救解得原。稚兄容。字思淵。時在其側。稚謂曰。雖離故形。在優樂。處但讀書。無他作。愿兄勿復憂也。但勤精進。繫念修善。福自隨人矣。我二年學成。當生國王家。同輩有五百人。今在福堂。學成皆當上生。第六天上。我本亦應上生。但以解救先人。因緣纏縛。故獨生王家耳。到五年七月七日復歸。說邾城當有寇。難事例甚多。悉皆如言。家人秘之。故無傳者。又云。先人多有罪謫。宜。為作福。我今受身人中。不須復營。但救先人也。愿父兄勤為功德。作福供僧。食時務使鮮潔。一一如法者。受上福。次者次福。若不能如言。皆費設耳。當使平等。心無彼我。其福乃多。祚時有婢。稚未還時。忽病殆死。通身皆痛。稚云。此婢欲
【現代漢語翻譯】 現代漢語譯本
晉
孫稚
○字法暉（字）。齊國般陽縣人。父祚（名）。晉太中大夫。稚從小就信奉佛法。十八歲時，在咸康元年（335年）八月因病去世。父親後來搬到武昌居住。到了咸康三年（337年）四月八日，有沙門（出家的和尚）在街上巡行佛像。孫稚的父母和家人都出來觀看，看見孫稚也在人群中，跟隨佛像行走。孫稚看見父母，便拜跪問候，然後一同回家。孫祚之前生病，孫稚說：『沒有什麼大的災禍，只是因為自己不注意保養身體罷了。』五月就應該好了。說完就告辭離去。那年七月十五日，孫稚又回來問候，一切都和生前一樣。他還說他的外祖父是泰山府君（掌管泰山的神），看見孫稚說：『你不應該來這裡，怎麼能到這裡來呢？』孫稚回答說：『伯父將來，想要代替我受罰。』泰山府君想要審問，甚至要鞭打他。孫稚求情解救，才得以免除。孫稚的哥哥孫容，字思淵，當時也在旁邊。孫稚對他說：『雖然離開了原來的身體，但我現在生活在快樂的地方，只是讀書，沒有其他的事情可做。希望哥哥不要再為我擔憂了，只要勤奮精進，一心向善，福報自然會跟隨你。我兩年後學成，應當投生到國王家，同伴有五百人，現在都在福堂。學成后都將升到第六層天上。我本來也應該升到天上，但是因為要解救先人，因緣纏縛，所以獨自投生到王家。』到了咸康五年（339年）七月七日，孫稚又回來，說邾城將會有寇難，很多事情都應驗了。家人對此保密，所以沒有流傳出去。孫稚又說：『先人有很多罪過，應該為他們做功德。我現在已經投生到人道中，不需要再為我做什麼，只要救助先人就可以了。希望父親和哥哥勤奮地做功德，供養僧人，吃飯的時候一定要乾淨，一切都要如法，這樣才能得到上等的福報，其次也能得到次等的福報。如果不能按照我說的去做，都是白費力氣。應當平等對待一切眾生，心中沒有彼此的分別，這樣福報才會更多。』孫祚當時有個婢女，在孫稚沒有回來之前，忽然生病快要死了，全身都疼痛。孫稚說：『這個婢女想要……』 English version
Jin Dynasty
Sun Zhi
○ Styled Fa Hui (法暉). He was from Banyang County, Qiguo. His father's name was Zuo (祚). He was a Grand Master of the Palace (太中大夫) in the Jin Dynasty. Zhi devoted himself to the Dharma from a young age. He passed away due to illness in August of the first year of the Xiankang era (咸康, 335 AD) at the age of eighteen. His father later moved to Wuchang. On the eighth day of the fourth month of the third year of the Xiankang era (337 AD), a Shramana (沙門, a Buddhist monk) paraded a revered image on the street. The parents and family members of Sun Zhi came out to watch and saw Sun Zhi among the crowd, following the image. Sun Zhi saw his parents, bowed, and greeted them, then returned home with them. Zuo had been ill, and Zhi said, 'There is no major calamity; it is only due to not taking care of oneself.' He said he would recover in May and then bid farewell. On the fifteenth day of the seventh month of that year, Sun Zhi returned to greet them again, just as he had been in life. He said that his maternal grandfather was the Lord of Mount Tai (太山府君, a deity in charge of Mount Tai). The Lord of Mount Tai saw Zhi and said, 'You should not be here; how did you get here?' Zhi replied, 'My uncle will come and wants to take my punishment.' The Lord of Mount Tai wanted to interrogate him and even whip him. Zhi pleaded for him, and he was pardoned. Zhi's elder brother, Rong, styled Siyuan (思淵), was also present. Zhi said to him, 'Although I have left my former body, I am now in a place of joy and pleasure, only reading books and doing nothing else. I hope you will no longer worry about me, but diligently strive forward, keep your mind on cultivating goodness, and blessings will naturally follow you. I will complete my studies in two years and be reborn into a royal family, with five hundred companions, all now in the Hall of Blessings (福堂). After completing our studies, we will all ascend to the sixth heaven. I should have ascended to heaven as well, but because I had to rescue my ancestors, I am bound by karmic ties, so I am reborn into a royal family alone.' On the seventh day of the seventh month of the fifth year of the Xiankang era (339 AD), Sun Zhi returned again, saying that Zhu City would face a calamity of bandits, and many things came to pass as he said. The family kept this a secret, so it was not spread. Zhi also said, 'My ancestors have many sins and offenses and should have merits made for them. Now that I have been reborn into the human realm, there is no need to do anything more for me, just help the ancestors. I hope that my father and brother will diligently make merits, offer to the Sangha (僧伽, the Buddhist monastic community), and ensure that the food is fresh and clean, and everything is done according to the Dharma, so that they may receive the highest blessings, or at least the next best. If you cannot do as I say, it will all be in vain. You should treat all beings equally, without any distinction between self and others, so that the blessings will be greater.' At that time, Zuo had a maidservant who suddenly fell ill and was near death before Zhi returned, and her whole body was in pain. Zhi said, 'This maidservant wants to...'
【English Translation】 Jin Dynasty
Sun Zhi
○ Styled Fa Hui. He was from Banyang County, Qiguo. His father's name was Zuo. He was a Grand Master of the Palace in the Jin Dynasty. Zhi devoted himself to the Dharma from a young age. He passed away due to illness in August of the first year of the Xiankang era (335 AD) at the age of eighteen. His father later moved to Wuchang. On the eighth day of the fourth month of the third year of the Xiankang era (337 AD), a Shramana paraded a revered image on the street. The parents and family members of Sun Zhi came out to watch and saw Sun Zhi among the crowd, following the image. Sun Zhi saw his parents, bowed, and greeted them, then returned home with them. Zuo had been ill, and Zhi said, 'There is no major calamity; it is only due to not taking care of oneself.' He said he would recover in May and then bid farewell. On the fifteenth day of the seventh month of that year, Sun Zhi returned to greet them again, just as he had been in life. He said that his maternal grandfather was the Lord of Mount Tai, a deity in charge of Mount Tai. The Lord of Mount Tai saw Zhi and said, 'You should not be here; how did you get here?' Zhi replied, 'My uncle will come and wants to take my punishment.' The Lord of Mount Tai wanted to interrogate him and even whip him. Zhi pleaded for him, and he was pardoned. Zhi's elder brother, Rong, styled Siyuan, was also present. Zhi said to him, 'Although I have left my former body, I am now in a place of joy and pleasure, only reading books and doing nothing else. I hope you will no longer worry about me, but diligently strive forward, keep your mind on cultivating goodness, and blessings will naturally follow you. I will complete my studies in two years and be reborn into a royal family, with five hundred companions, all now in the Hall of Blessings. After completing our studies, we will all ascend to the sixth heaven. I should have ascended to heaven as well, but because I had to rescue my ancestors, I am bound by karmic ties, so I am reborn into a royal family alone.' On the seventh day of the seventh month of the fifth year of the Xiankang era (339 AD), Sun Zhi returned again, saying that Zhu City would face a calamity of bandits, and many things came to pass as he said. The family kept this a secret, so it was not spread. Zhi also said, 'My ancestors have many sins and offenses and should have merits made for them. Now that I have been reborn into the human realm, there is no need to do anything more for me, just help the ancestors. I hope that my father and brother will diligently make merits, offer to the Sangha, and ensure that the food is fresh and clean, and everything is done according to the Dharma, so that they may receive the highest blessings, or at least the next best. If you cannot do as I say, it will all be in vain. You should treat all beings equally, without any distinction between self and others, so that the blessings will be greater.' At that time, Zuo had a maidservant who suddenly fell ill and was near death before Zhi returned, and her whole body was in pain. Zhi said, 'This maidservant wants to...'
叛。我前與鞭。不復得去耳。婢云。前實欲叛。與人為期。日垂至。而便住。云云(太同泰)。
董青建
○父字賢明。建元初。為越騎校尉。初建母宋氏。孕建時。夢有人語云。爾必生男。體上當有青志。可名青建。及生。如言即名焉。有容止。美言笑。性理寬和。家人未嘗睹其慍色。見者咸異之。至年十四。而州迎主薄。建元初。皇儲鎮樊漢。為水曹參軍。二年七月十六日寢疾。自云必不振濟。至十八日臨終起坐。謂母曰。罪盡福至。緣累永絕。愿母自割。不須憂念。因七聲大哭。聲盡而絕。至閏月十一日。賢明夢見建云。愿父暫出東齋。賢明便香湯自浴齋戒。出東齋。至十四夜。于眠中。聞建喚聲。驚起。見建在齋前。如生時。父問曰。汝往在何處。建云。從亡來。住在練神宮中。滿百日。當得生忉利天。建不忍見父母兄弟哭泣傷慟。三七日禮諸佛菩薩。請四天王。故得暫還。愿父母從今已后。勿復啼哭祭祀。阿母已發願。求見建。母不久當命終。即共建同生一處。父壽可得七十三。命終之後。當三年受罪報。勤苦行道。可得免脫。問曰。汝從夜中來。那得有光明。建曰。今與菩薩諸天共下。此其身光耳。又問云。汝天上識誰。建曰。見王車騎。吳興張永。外祖宗西河。我非獨但此一門中生。從四
【現代漢語翻譯】 現代漢語譯本： 婢女背叛。我之前用鞭子打她，她才沒有離開。婢女說，『之前確實想要背叛，與人約定了時間，眼看日期就要到了，就停止了。』云云（太同泰（547年））。 董青建 父親字賢明。建元（479-482年）初年，擔任越騎校尉。當初，青建的母親宋氏，懷孕時，夢見有人告訴她說：『你必定生男孩，身體上應當有青色的痣，可以取名叫青建。』等到出生，正如所說，就取了這個名字。他容貌端正，談吐幽默，性格寬厚溫和，家人從未見過他發怒的樣子，見到他的人都覺得他與衆不同。到十四歲時，州里徵召他擔任主薄。建元（479-482年）初年，皇儲在樊漢鎮守，他擔任水曹參軍。二年七月十六日生病，自己說必定不能痊癒。到十八日臨終時起身坐著，對母親說：『罪業已盡，福報將至，因緣的牽累永遠斷絕。希望母親節哀，不必憂慮。』於是大哭七聲，聲音停止后就去世了。到閏月十一日，賢明夢見青建說：『希望父親暫時離開東齋。』賢明便用香湯沐浴齋戒，離開東齋。到十四日夜裡，在睡夢中，聽到青建的呼喚聲，驚醒。看見青建在齋前，如同生前一樣。父親問他說：『你之前在哪裡？』青建說：『從去世后，住在練神宮中，滿一百天，應當能夠往生忉利天。青建不忍心看見父母兄弟哭泣悲傷，三七日禮拜諸佛菩薩，請四天王，所以才能夠暫時回來。希望父母從今以後，不要再啼哭祭祀。母親已經發愿，求見青建，母親不久將要命終，就和青建一同往生一處。父親壽命可以活到七十三歲，命終之後，應當有三年受罪報，勤苦修行，可以得到解脫。』問他說：『你從夜裡來，怎麼會有光明？』青建說：『現在與菩薩諸天一同下來，這是他們身的光芒。』又問他說：『你在天上認識誰？』青建說：『見到王車騎，吳興張永，外祖父宗西河。我並非只在這一個門中出生，從四...』
【English Translation】 English version: The maidservant rebelled. I whipped her before, and she couldn't leave. The maidservant said, 'Before, I really wanted to rebel and made an appointment with someone, and the date was approaching, but I stopped.' etc. (Tai Tong Tai (547 AD)). Dong Qingjian His father's name was Xianming. In the early years of Jian Yuan (479-482 AD), he served as the Yueqi Xiaowei (Colonel of the Yueqi Cavalry). Initially, when Qingjian's mother, Song, was pregnant, she dreamed that someone told her: 'You will surely give birth to a boy, and there should be a blue mole on his body, so you can name him Qingjian.' When he was born, it was as said, so he was named that. He had a handsome appearance, humorous speech, and a kind and gentle nature. His family had never seen him angry, and those who saw him felt that he was different. At the age of fourteen, the state recruited him to serve as the Zhubo (Clerk). In the early years of Jian Yuan (479-482 AD), the crown prince was stationed in Fanhan, and he served as the Shuicao Canjun (Military Advisor of Water Affairs). On the sixteenth day of the seventh month of the second year, he fell ill and said that he would not recover. On the eighteenth day, as he was dying, he sat up and said to his mother: 'My sins are exhausted, and my blessings are coming. The entanglements of karma are forever severed. I hope mother will grieve and not worry.' Then he cried seven times, and after the sound stopped, he passed away. On the eleventh day of the leap month, Xianming dreamed that Qingjian said: 'I hope father will temporarily leave the East Study.' Xianming then bathed in fragrant water and fasted, leaving the East Study. On the fourteenth night, in his sleep, he heard Qingjian calling him and woke up in surprise. He saw Qingjian in front of the study, just like when he was alive. His father asked him: 'Where were you before?' Qingjian said: 'Since my death, I have been living in the Lian Shen Palace (Palace of Refining the Spirit), and after a hundred days, I should be able to be reborn in the Trayastrimsa Heaven (Heaven of Thirty-three). Qingjian couldn't bear to see his parents and brothers crying and grieving, so he worshiped all the Buddhas and Bodhisattvas for three weeks and asked the Four Heavenly Kings, so he was able to return temporarily. I hope parents will not cry or offer sacrifices from now on. Mother has already made a vow to see Qingjian, and mother will soon die and be reborn in the same place as Qingjian. Father's life can last until seventy-three years old, and after death, there should be three years of suffering retribution, but diligent practice can lead to liberation.' He asked him: 'You came from the night, how can there be light?' Qingjian said: 'Now I am coming down with the Bodhisattvas and Devas (gods), this is the light of their bodies.' He also asked him: 'Who do you know in heaven?' Qingjian said: 'I saw Wang Cheqi, Zhang Yong of Wuxing, and my maternal grandfather Zong Xihe. I was not born in this one family alone, from four...'
十七年以來至今。七死七生。已得四道果。先發七愿。愿生人間。故歷生死。從今永畢。得離七苦。建臨終時。見七處生死。所以大哭者。與七家分別也。問云。汝皆生誰家。建曰。生江縣吏部羊布。廣州張永。車騎王玄。宋謨。蕭惠明。給事梁季父。今生董越騎家。惟此間生十七年。余處止五三年耳。自今已后。毒癘歲多。宜勤修功德。建見世人死。多墮三途。生天者少。勤精進。可得免度。發願生天。亦得相見。行脫差異。無相值期。又問云。汝母憂憶汝。垂死。可令見汝不。建曰。不須相見。益懷煎苦耳。但依向言說之。諸天已去。不容久住。慘有悲色。忽然不見。去後。竹林左右。猶有香氣。家人亦並聞餘香焉(建。乃初果須陀洹人。七死七生漏盡。而證得第四阿羅漢果。出三界。故云。從今永畢得離諸苦。然建所生處。皆是善門也)。
歷陽
○張應者。本事俗神。鼓舞淫祀。咸和八年。移居蕪湖。妻得病。應請禱備至。財產略盡。妻法家弟子也。謂曰。今病日困。求鬼無益。乞作佛事。應許之。往寺中見竺曇鎧。曇鎧曰。佛如愈病之藥。見藥不服。雖見無益。應許當事佛。曇鎧與期。明日往齋。應歸。夜夢見一人長丈餘。從南來入門。曰。汝家狼籍。乃爾不凈。見曇鎧隨後曰。始欲發意。未
【現代漢語翻譯】 現代漢語譯本 十七年以來至今，經歷了七次死亡和七次轉生，已經證得了四果阿羅漢（佛教修行果位）。先前發過七個願望，希望轉生到人間，所以才經歷了這些生死輪迴，從今以後，這些輪迴將永遠結束，能夠脫離七種苦難。當建（人名）臨終時，看到了七處生死輪迴的景象，所以大哭，是因為要與七個家庭分別。有人問：『你都轉生到誰家了？』建回答說：『我曾轉生到江縣吏部羊布家，廣州張永家，車騎王玄家，宋謨家，蕭惠明家，給事梁季父家，現在轉生到董越騎家。只有在這裡生活了十七年，其餘地方都只住了五三年。從今以後，瘟疫災難會很多，應該勤奮修行功德。』建看到世人死後，大多墮入三惡道（地獄、餓鬼、畜生），能夠升到天界的人很少。勤奮精進，可以得到解脫。發願往生天界，也能在那裡相見。如果修行上有差異，就沒有相遇的日期了。』又有人問：『你的母親因為憂慮思念你，快要死了，可以讓她見你一面嗎？』建回答說：『不必相見，只會增加她的痛苦。只要按照我剛才說的話告訴她就行了。諸天已經離去，不能久留。』說完，神色悲傷，忽然不見了。他離開后，竹林左右，還有香氣。家人也都聞到了餘香。（建，是初果須陀洹（佛教修行果位）之人，經歷了七次死亡和七次轉生，斷盡了煩惱，證得了第四果阿羅漢（佛教修行果位），脫離了三界（欲界、色界、無色界），所以說，從今以後永遠結束，能夠脫離各種苦難。而且建所轉生的地方，都是善良之家。）
歷陽
張應這個人，本來信奉世俗神祇，從事鼓舞淫祀的活動。咸和八年（333年），他搬到蕪湖居住。他的妻子得了病，張應祈禱求神，用盡了所有財產。他的妻子是信奉佛法的弟子，對他說：『現在病情日益嚴重，求鬼神沒有用處，不如做佛事。』張應答應了。他到寺廟中拜見竺曇鎧（人名），竺曇鎧說：『佛法就像治療疾病的藥物，見到藥物卻不服用，即使見到也沒有用處。』張應答應要信奉佛法。竺曇鎧與他約定，第二天到寺廟齋戒。張應回家后，夜裡夢見一個人身高一丈多，從南邊來到他家門口，說：『你家狼藉不堪，如此不乾淨。』又看見竺曇鎧跟在後面說：『剛剛想要發心，還沒有……』
【English Translation】 English version For seventeen years until now, I have experienced seven deaths and seven rebirths, and have already attained the Four Fruitions of Arhatship (Buddhist attainment). I previously made seven vows, wishing to be reborn in the human realm, so I have experienced these cycles of birth and death. From now on, these cycles will be forever ended, and I will be able to escape the seven sufferings. When Jian (person's name) was about to die, he saw the scenes of seven places of birth and death, so he cried loudly, because he was about to part with seven families. Someone asked: 'To whose families have you been reborn?' Jian replied: 'I was once reborn into the family of Yang Bu, an official in Jiang County; the family of Zhang Yong in Guangzhou; the family of Wang Xuan, a chariot rider; the family of Song Mo; the family of Xiao Huiming; the family of Liang Jifu, a court attendant; and now I am reborn into the family of Dong Yueqi. I have only lived here for seventeen years, and only lived for fifty-three years in the other places. From now on, there will be many plagues and disasters, so you should diligently cultivate meritorious deeds.' Jian saw that most people, after death, fall into the three evil realms (hell, hungry ghosts, animals), and few are able to ascend to the heavens. Diligent effort can lead to liberation. Making vows to be reborn in the heavens will also allow us to meet there. If there are differences in practice, there will be no date for meeting.' Someone also asked: 'Your mother is worried and misses you, and is about to die. Can she see you?' Jian replied: 'There is no need to meet, it will only increase her suffering. Just tell her what I said earlier. The devas have already left and cannot stay for long.' After speaking, his expression was sad, and he suddenly disappeared. After he left, there was still a fragrance around the bamboo forest. The family members also smelled the remaining fragrance. (Jian was a Sotapanna (Buddhist attainment), who experienced seven deaths and seven rebirths, exhausted his defilements, and attained the Fourth Fruition of Arhatship (Buddhist attainment), escaping the Three Realms (Desire Realm, Form Realm, Formless Realm), so it is said that from now on it is forever ended, and he is able to escape all sufferings. Moreover, the places where Jian was reborn were all virtuous families.)
Liyang
Zhang Ying was originally a believer in worldly deities, engaging in activities that encouraged licentious worship. In the eighth year of Xianhe (333 AD), he moved to Wuhu. His wife became ill, and Zhang Ying prayed to the gods, using up all his property. His wife was a disciple who believed in Buddhism, and said to him: 'Now that my illness is getting worse, seeking help from ghosts and spirits is useless. It would be better to perform Buddhist rituals.' Zhang Ying agreed. He went to the temple to see Zhu Tankai (person's name), who said: 'The Buddha's teachings are like medicine for curing diseases. If you see the medicine but do not take it, it is useless even if you see it.' Zhang Ying agreed to believe in Buddhism. Zhu Tankai made an appointment with him to fast at the temple the next day. After Zhang Ying returned home, he dreamed at night that a person more than ten feet tall came to his door from the south, saying: 'Your house is in a mess, so unclean.' He also saw Zhu Tankai following behind, saying: 'Just wanting to generate the intention, not yet...'
可責之。應既眠覺。便炳火作高座。及鬼子母座。曇鎧明往。應具說夢。遂受五戒。斥除神影。大設福供。妻病即除愈。咸康二年。應至馬溝糴鹽。還泊蕪湖浦宿。夢見三人。以鋼鉤。鉤之。應曰。我佛弟子。牽終不置。曰。汝叛走多時。應怖。謂曰。放我。當與君一升酒。彼乃放之。謂應曰。但畏後人復取汝耳。眠覺腹痛泄痢。達家大困。應已久病甚。遣人呼鎧。適值鎧不在。應尋氣絕。經日而蘇。說有數人。以鋼鉤。鉤將北去。下一坂岸。岸下見有鑊湯。刀劍。楚毒之具。應時悟是地獄。欲呼師名。忘曇鎧字。但喚和尚救我。亦時喚佛。有頃。一人從西面來。形長丈餘。執金杵。欲撞此鉤人。曰。佛弟子也。何入此中。鉤人怖散。長人引應去。謂曰。汝命也盡。不復久生。可暫還家。頌唄三偈。並取和上名字。三日當覆命過。即生天矣。應既蘇。即復怵然。既而三日持齋頌唄。遣人疏取曇鎧名。至日中食畢。禮佛讀唄。遍與家人辭別。澡洗著衣。如眠便盡(唄者。贊也。謂讚歎三寶也。諷經亦曰唄。偈者。佛經中偈頌也。怵音出。憂也。悚懼也)。
襄陽
○史世光。咸和八年。于武昌死。七日請沙門支法山。為誦小品般若經。疲而微臥。聞靈座上。如有人聲。史家有婢字張信。見世光在靈上著。衣
【現代漢語翻譯】 現代漢語譯本： 可以責備他。應道人醒來后，便點燃火，設定高座以及鬼子母（Hariti，佛教護法神，主管生育）的座位。曇鎧（Dharmaraksa，人名）前往。應道人詳細述說了夢境，於是接受了五戒，斥除了神像，大設齋供。妻子的疾病隨即痊癒。咸康二年（336年），應道人到馬溝買鹽，返回時停泊在蕪湖浦過夜。夢見三個人，用鋼鉤鉤他。應道人說：『我是佛弟子。』他們牽拉始終不放。說：『你叛逃很久了。』應道人害怕，說：『放了我，我當給你們一升酒。』他們才放了他，對他說：『只是擔心以後有人再來抓你。』醒來后腹痛泄痢，到家后非常困頓。應道人病了很久，派人去叫曇鎧（Dharmaraksa，人名），恰好曇鎧（Dharmaraksa，人名）不在。應道人隨即斷氣。過了一天又甦醒過來，說有幾個人，用鋼鉤鉤著他向北走去，下了一個斜坡。斜坡下看見有鑊湯、刀劍、楚毒等刑具。應道人當時醒悟到那是地獄。想要呼喚師父的名字，忘記了曇鎧（Dharmaraksa，人名）的名字，只叫『和尚救我』，也時時呼喚佛。過了一會兒，一個人從西面來，身高一丈多，拿著金杵，想要撞擊這些鉤人，說：『這是佛弟子，為何進入這裡？』鉤人害怕逃散。高大的人拉著應道人離去，說：『你的壽命也盡了，不能再活很久，可以暫時還家，誦唱三首偈頌，並取和尚的名字，三天後應當再次命終，就會升天了。』應道人甦醒后，隨即感到憂懼。過了三天，持齋誦唱，派人抄錄了曇鎧（Dharmaraksa，人名）的名字，到中午吃完飯，禮佛讀誦，遍與家人辭別，洗澡穿衣，像睡著一樣就去世了（唄，是讚頌，指讚歎三寶。諷誦佛經也叫唄。偈，是佛經中的偈頌。怵，音chù，憂愁，恐懼）。 襄陽 史世光，咸和八年（333年）在武昌去世。七天後請沙門支法山，為他誦讀《小品般若經》。支法山疲倦而稍微躺下，聽到靈座上，好像有人聲。史家有個婢女名叫張信，看見史世光在靈座上穿著衣服。
【English Translation】 English version: He could be blamed. Ying, after waking up from sleep, lit a fire and set up a high seat and a seat for Hariti (鬼子母, a Buddhist protective deity, in charge of childbirth). Dharmaraksa (曇鎧, personal name) went. Ying explained the dream in detail, and then received the five precepts, expelled the idols, and made great offerings. His wife's illness was immediately cured. In the second year of Xiankang (咸康二年, 336 AD), Ying went to Magou to buy salt, and when he returned, he docked at Wuhu Pu for the night. He dreamed of three people who hooked him with steel hooks. Ying said, 'I am a disciple of the Buddha.' They pulled and never let go, saying, 'You have been a runaway for a long time.' Ying was afraid and said, 'Let me go, and I will give you a liter of wine.' They released him and said to Ying, 'Just worry that someone will come to catch you again later.' When he woke up, he had abdominal pain and diarrhea, and he was very tired when he got home. Ying had been ill for a long time and sent someone to call Dharmaraksa (曇鎧, personal name), but Dharmaraksa (曇鎧, personal name) was not there. Ying then died. After a day, he woke up again and said that several people had hooked him and taken him north, down a slope. Below the slope, he saw cauldrons of boiling soup, knives, swords, and instruments of torture. Ying then realized that it was hell. He wanted to call out the name of his master, but he forgot the name of Dharmaraksa (曇鎧, personal name), and only called 'Monk, save me', and also called out to the Buddha from time to time. After a while, a person came from the west, more than ten feet tall, holding a golden pestle, wanting to strike these hookers, saying, 'This is a disciple of the Buddha, why did he enter here?' The hookers were frightened and scattered. The tall man took Ying away and said, 'Your life is also exhausted, you will not live long, you can temporarily return home, chant three verses, and take the name of the monk, and you should die again in three days, and you will ascend to heaven.' After Ying woke up, he immediately felt worried and fearful. After three days, he observed a fast and chanted, and sent someone to copy the name of Dharmaraksa (曇鎧, personal name). At noon, after eating, he paid homage to the Buddha and recited the verses, bid farewell to his family, bathed and put on his clothes, and passed away as if he were asleep (唄, is praise, referring to praising the Three Jewels. Reciting Buddhist scriptures is also called 唄. 偈, are verses in Buddhist scriptures. 怵, pronounced chù, means worry, fear). Xiangyang Shi Shiguang died in Wuchang in the eighth year of Xianhe (咸和八年, 333 AD). Seven days later, he invited the monk Zhi Fashan to recite the Small Perfection of Wisdom Sutra for him. Zhi Fashan was tired and lay down slightly, and heard a voice on the spirit seat, as if it were a human voice. A maid in Shi's family named Zhang Xin saw Shi Shiguang wearing clothes on the spirit seat.
帢。具如生平。語信云。我本應墮龍中。支和尚為我誦經。曇護。曇堅。迎我上第七梵天。快樂處矣。護堅。並是山之沙彌。已亡者也。后支法山。復往為誦大品般若經。又來在座。世光生時。以二幡在寺中供養。乃呼張信。持幡送我。信曰諾。便絕死。將信持幡。俱西北飛上一青山上。如琉璃色。到山頂。望見天門。光乃自提幡。遣信令還。與一青香如巴豆大。囑曰。以上支和尚。信未還。便遙見世光直入天門。信複道而還。倏忽蘇活。亦不復見手中香也。幡亦故在寺中。世光與信於家去時。其六歲兒見之。指語祖母曰。阿爺飛上天。婆為見否。世光后復與天人十餘。俱還其家。徘徊而去。每來必見簪帢去。必露髻。信問之。光答曰。天上有冠。不著此也。后乃著天冠。與群天人。鼓琴行歌。徑上母堂。信問。何用屢來。光曰。我來欲使汝輩知罪福也。亦兼娛樂。阿母。琴音清妙。不類世聲。家人小大。悉得聞之。然聞其聲。如隔壁障。不得觀察也。惟信聞之。獨分明焉。有頃去。信見光入一黑門。須臾來出。謂信曰。舅在此。日見榜撻。楚痛難堪。我省視還也。舅生前犯殺罪。故受此報。可告舅母。請僧[言*奉]經。當稍免脫。舅昔輕車將軍也(第七梵天。即初禪天在六慾天上)。
宋
江陵
【現代漢語翻譯】 現代漢語譯本： 帢（頭巾）。正如他生前一樣。張信說：『我本應墮入龍道中，是支和尚為我誦經。曇護、曇堅迎接我上了第七梵天（初禪天，在六慾天上），那裡真是快樂的地方啊。』曇護、曇堅都是寺廟裡的沙彌，已經去世了。後來支法山又去為他誦《大品般若經》，他又來到座位上。世光活著的時候，用兩支幡在寺中供養，於是叫張信，拿著幡送我。張信答應了。隨即斷氣而死，帶著張信拿著幡，一起向西北方向飛上一座青色的山上，像琉璃的顏色。到了山頂，望見天門。世光就自己拿著幡，讓張信回去，給了一支青色的香，像巴豆那麼大，囑咐說：『把它交給支和尚。』張信還沒回去，就遠遠地看見世光直接進入天門。張信又原路返回，忽然甦醒過來，也不再看見手中的香了。幡仍然在寺中。世光和張信從家裡出發的時候，他六歲的兒子看見了，指著對祖母說：『阿爺飛上天了，婆婆看見了嗎？』世光後來又和十幾個天人，一起回到他家，徘徊而去。每次來一定戴著頭巾，走的時候一定露出髮髻。張信問他，世光回答說：『天上有天冠，不戴這個。』後來就戴著天冠，和一群天人，彈琴唱歌，直接上了母親的堂屋。張信問：『為什麼屢次來？』世光說：『我來是想讓你們知道罪福的道理，也兼帶娛樂阿母。』琴音清妙，不像人世間的聲音，家人大小，都能夠聽到。然而聽到琴聲，就像隔著墻壁，不能夠看清楚。只有張信聽得最清楚。過了一會兒他們離去。張信看見世光進入一扇黑色的門。一會兒又出來，對張信說：『舅舅在這裡，每天都被鞭打，痛苦難忍。我去看望他回來了。舅舅生前犯了殺生的罪過，所以受到這樣的報應。可以告訴舅母，請僧人誦經，應當可以稍微免除一些痛苦。』舅舅以前是輕車將軍。 宋 江陵
【English Translation】 English version: Qie (a headscarf). Just like when he was alive. Zhang Xin said: 'I was originally destined to fall into the dragon realm, but it was Zhi (支) Monk who recited scriptures for me. Tanhu (曇護) and Tanjian (曇堅) welcomed me to the Seventh Brahma Heaven (the first Dhyana heaven, located above the six desire heavens), a truly joyful place.' Both Tanhu and Tanjian were Shramanas (沙彌, novice monks) of the temple, and they have already passed away. Later, Zhifa (支法) Mountain went again to recite the Mahaprajnaparamita Sutra (大品般若經) for him, and he came to the seat again. When Shiguang (世光) was alive, he offered two banners in the temple, so he called Zhang Xin to take the banners and send him off. Zhang Xin agreed. Immediately, he died, taking Zhang Xin with the banners, flying northwest to a green mountain, like the color of lapis lazuli. Reaching the top of the mountain, they saw the heavenly gate. Shiguang then took the banners himself, told Zhang Xin to return, and gave him a green incense, as big as a croton seed, instructing him: 'Give this to Zhi Monk.' Before Zhang Xin returned, he saw Shiguang directly enter the heavenly gate from afar. Zhang Xin returned the same way, suddenly waking up, and no longer saw the incense in his hand. The banners were still in the temple. When Shiguang and Zhang Xin left home, his six-year-old son saw them, pointing to his grandmother and saying: 'Father flew to heaven, did Grandma see it?' Later, Shiguang returned to his home with more than ten devas (天人, heavenly beings), lingering and leaving. Every time he came, he would wear a headscarf, and when he left, he would reveal his hair bun. Zhang Xin asked him, and Shiguang replied: 'There are heavenly crowns in heaven, I don't wear this.' Later, he wore a heavenly crown, and with a group of devas, played the qin (琴, a Chinese zither) and sang songs, going directly to his mother's hall. Zhang Xin asked: 'Why do you come so often?' Shiguang said: 'I come to let you know the principles of sin and merit, and also to entertain my mother.' The sound of the qin is clear and wonderful, unlike the sounds of the world, and all the family members, big and small, can hear it. However, hearing the sound of the qin is like being separated by a wall, and they cannot see clearly. Only Zhang Xin heard it most clearly. After a while, they left. Zhang Xin saw Shiguang enter a black door. After a while, he came out and said to Zhang Xin: 'My uncle is here, and he is whipped every day, suffering unbearable pain. I went to see him and came back. My uncle committed the sin of killing in his previous life, so he is receiving such retribution. You can tell my aunt to invite monks to recite scriptures, which should slightly alleviate some of the pain.' My uncle used to be a General of Light Chariots. Song Dynasty Jiangling
○釋黃遷。年二十時。常寄江陵市西。楊道產家。行般舟。勤苦歲余。因爾遂頗有感變。或一日之中。赴十餘處齋。雖復終日竟夜行道轉經。而家家悉見黃遷在焉。眾稍敬異之。以為得道。孝建二年一日。自言死期。謂道產曰。明夕吾當于君家過世。至日。道產設八關然燈通夕。初夜中夜。遷猶豫眾行道。休然不異。四更之後。乃稱疲而臥。顏色稍變。有頃而盡。闔境為設三七齋。起塔。塔今猶存。死後久之。現形多寶寺。謂曇珣道人云。明年二月二十三日。當與諸天共相迎也。言已而去。曇珣即于長沙禪坊。設齋九十日。捨身佈施。至其日苦乏氣。自知必終。大延道俗。盛設法會。三更中。呼問眾僧有聞見否。眾自不覺異也。珣曰。空中有奏樂聲。馨煙甚異。黃遷之契。今其至矣。眾僧始還堂就席。而珣已盡(右五出冥祥記。此記十卷。齊朝王琰撰)。
酒泉郡
○凡太守到郡無幾輒死。後有渤海陳裴。見使此郡。裴憂愁不樂。就卜者佔其吉兇。卜者曰。遠諸侯。放伯裘。能解此者。則無憂。裴仍不解此語。卜者報曰。但去自當解之。裴既到官。侍監有王侯平。有史侯。董候等。裴心悟曰。此所謂諸侯矣。乃遠之。即臥。思放伯裘之義。不知何謂。至夜半后。有物來上裴被上。裴覺。以被冒取之。
【現代漢語翻譯】 現代漢語譯本 ○釋黃遷，二十歲時，常住在江陵市西的楊道產家。他做搬運工作，勤勞辛苦一年多，因此頗有感悟和變化。有時一天之中，要趕赴十幾處齋會。即使整天整夜地誦經修行，家家戶戶都能看到黃遷的身影。人們漸漸對他敬佩和驚異，認為他得道了。孝建二年（454年）的一天，他自己說出了死期，對楊道產說：『明天晚上我將在你家去世。』到了那天，楊道產設定了八關齋戒，徹夜點燈。初夜、中夜，黃遷從容不迫地和大家一起修行，和平常沒什麼兩樣。四更之後，才說疲倦而躺下，臉色漸漸改變，不久就去世了。全城的人為他設定了二十一天的齋戒，建造佛塔。塔至今還存在。死後很久，他顯形於多寶寺，對曇珣道人說：『明年二月二十三日，我將和諸天一起來迎接你。』說完就離開了。曇珣就在長沙禪坊設定了九十天的齋戒，捨身佈施。到了那一天，他感到氣息微弱，自知必定要去世，於是召集了許多僧人和俗人，盛大地舉辦了法會。三更時分，他呼喚著問眾僧有沒有聽到或看到什麼。眾僧都說沒有察覺到什麼異常。曇珣說：『空中有奏樂的聲音，香氣非常奇異。黃遷的約定，現在就要到了。』眾僧才回到禪堂就座，而曇珣已經去世了（以上五則出自《冥祥記》，這部書共十卷，是齊朝王琰撰寫的）。
酒泉郡
○凡是太守到酒泉郡上任沒多久就會死去。後來有渤海人陳裴，被派到這個郡做太守。陳裴憂愁不樂，就找卜卦的人占卜吉兇。卜卦的人說：『疏遠諸侯，放開伯裘，能理解這些話的人，就沒有憂慮。』陳裴仍然不理解這些話的意思。卜卦的人說：『只管去，自然會明白的。』陳裴到任后，侍從中有王侯平，有史侯，董侯等。陳裴心裡明白說：『這就是所說的諸侯啊。』於是疏遠了他們。接著躺下，思考『放開伯裘』的含義，不知道是什麼意思。到了半夜之後，有東西來到陳裴的被子上。陳裴驚醒，用被子矇住並抓住了它。
【English Translation】 English version ○釋 Huang Qian (Shì Huáng Qiān, a Buddhist monk), at the age of twenty, often resided in the home of Yang Daochan (Yáng Dàochǎn) west of Jiangling (Jiānglíng) market. He worked as a porter, toiling diligently for over a year, which led to significant insights and changes in him. Sometimes, he would attend more than ten vegetarian feasts in a single day. Even while continuously reciting scriptures and practicing the Way throughout the day and night, Huang Qian could be seen in every household. People gradually grew to respect and marvel at him, believing he had attained enlightenment. One day in the second year of the Xiaojian (孝建) era (454 AD), he foretold his death, saying to Yang Daochan: 'Tomorrow night, I will pass away in your home.' On that day, Yang Daochan observed the Eight Precepts and kept the lamps lit all night. During the early and middle watches of the night, Huang Qian calmly practiced with everyone, showing no difference from usual. After the fourth watch, he claimed to be tired and lay down, his complexion gradually changing, and soon he passed away. The entire city held a twenty-one-day vegetarian feast for him and built a pagoda. The pagoda still exists today. Long after his death, he appeared at Duo Bao (多寶) Temple, saying to the Daoist Tan Xun (Tán Xún): 'On the twenty-third day of the second month next year, I will come with the heavens to welcome you.' After speaking, he departed. Tan Xun then established a ninety-day vegetarian feast at the Changsha (長沙) Zen monastery, offering his body in charity. On that day, he felt weak and knew he was about to die, so he gathered many monks and laypeople and held a grand Dharma assembly. In the middle of the third watch, he called out and asked the monks if they heard or saw anything. The monks said they did not notice anything unusual. Tan Xun said: 'There is music playing in the sky, and the fragrance is very unusual. Huang Qian's appointment is now arriving.' The monks then returned to the hall to take their seats, and Tan Xun had already passed away (The above five stories are from 'Ming Xiang Ji' (冥祥記), a work of ten volumes written by Wang Yan (Wáng Yǎn) of the Qi (齊) Dynasty).
Jiuquan (酒泉) Commandery
○Whenever a governor arrived at Jiuquan (酒泉) Commandery, they would die shortly after taking office. Later, Chen Pei (Chén Péi) from Bohai (渤海) was sent to this commandery as governor. Chen Pei was worried and unhappy, so he sought a fortune teller to predict his fortune. The fortune teller said: 'Distance yourself from the dukes, release Bo Qiu (伯裘), and whoever understands these words will have no worries.' Chen Pei still did not understand the meaning of these words. The fortune teller said: 'Just go, and you will naturally understand.' After Chen Pei arrived at his post, his attendants included Wang Houping (王侯平), Shi Hou (史侯), Dong Hou (董侯), and others. Chen Pei realized, 'These are the so-called dukes.' So he distanced himself from them. Then he lay down, thinking about the meaning of 'release Bo Qiu,' not knowing what it meant. After midnight, something came onto Chen Pei's blanket. Chen Pei woke up, covered it with the blanket, and grabbed it.
其物跳踉。訇訇作聲。外人聞。持火入。欲殺之。魅乃言曰。我實無惡意。但欲試府君耳。聽一相赦。當深報府君恩。陳裴曰。汝為何物。而忽干犯太守。魅曰。我本百歲狐也。今變為魅矣。垂化為神。而正觸府君威怒。甚遭困厄。聽一放我。我字伯裘。若府君有急難。但呼我字。則自解矣。裴乃喜曰。卜謂放伯裘之義是也。即便放之。小開被。忽然有赤光。如震電。從戶出。明日夜。有敲戶者。裴問曰。誰。答曰。伯裘。問曰。何為。答曰。白事。問曰。白何事。答曰。此界有賊發奴也。裴案發則驗。每事先以語裴。於是境界。無毫毛之奸。人咸謂聖君出。后經月餘主簿李音。共裴侍婢私通。既而驚懼。慮伯裘來白。遂與諸侯謀殺裴。卻謂傍無人。便使諸侯持杖直入。欲格殺之。裴惶怖。即呼伯裘。來救我。即有物如申一疋絳練。然作聲音。侯伏地失魂。乃以次縛取之。考問來意。故皆服首。后月餘日。裘與裴辭曰。今得為神矣。當上天去。不復與府君相見往來。遂去不見也(出搜神異記)。
梁
武帝妃
○妃郗氏。初生有赤光照室。器皿盡明。及長性明慧。善隸書。讀史傳。女工之事。靡不閑習。宋齊間。諸王求婚。父曄皆不許。后以適帝。生三女。帝為雍州刺史。而妃薨。其性酷妒。天監
【現代漢語翻譯】 現代漢語譯本： 那東西跳來跳去，發出轟隆轟隆的響聲。外面的人聽見了，拿著火把進來，想要殺死它。那魅就說：『我實在沒有惡意，只是想試試府君（太守的尊稱）罷了。如果能饒我一次，我一定深深報答府君的恩情。』陳裴問：『你是什麼東西，竟然冒犯太守？』魅說：『我原本是隻百歲狐貍，現在變成了魅。快要修煉成神了，卻正好觸犯了府君的威嚴，非常困頓狼狽。如果能放我一次，我名叫伯裘。如果府君有急難，只要呼喚我的名字，自然就能解脫。』陳裴聽了很高興，說：『占卜所說的放伯裘的意義就是這樣啊。』就放了它。稍微打開門縫，忽然有一道紅光，像閃電一樣，從門裡射出。第二天晚上，有人敲門。陳裴問：『是誰？』回答說：『伯裘。』問：『有什麼事？』回答說：『來報告事情。』問：『報告什麼事？』回答說：『這個地方有盜賊和逃奴。』陳裴查案，果然應驗。每件事都事先告訴陳裴。於是境內沒有絲毫奸邪之事，人們都說聖明的君主出現了。後來過了一個多月，主簿（官名）李音，和陳裴的侍女私通。事後驚恐害怕，擔心伯裘來告發。於是和各位同僚謀劃殺害陳裴，卻假裝旁邊沒有人，就讓同僚拿著棍棒直接闖入，想要打死他。陳裴驚慌害怕，就呼喚伯裘，『來救我！』立刻有個東西像一匹紅色的絹，發出響聲。同僚們嚇得伏在地上，失魂落魄。於是依次把他們捆起來，審問他們的來意，都如實招供了。後來過了一個多月，伯裘向陳裴告辭說：『現在要成神了，要上天去了，不再和府君相見往來了。』於是就離開了，不見蹤影。（出自《搜神異記》）
梁
武帝妃
郗妃，剛出生時有紅光照亮整個房間，器物都變得明亮。長大后，天性聰慧，擅長隸書，閱讀史書傳記，女紅之事，沒有不精通的。宋（420年-479年）齊（479年-502年）年間，各王公求婚，父親郗曄都不允許。後來嫁給梁武帝。生了三個女兒。梁武帝擔任雍州刺史時，郗妃去世。她生性非常嫉妒。天監（502年-519年）年間……
【English Translation】 English version: The thing jumped around, making loud booming noises. Outsiders heard it, brought torches, and wanted to kill it. The spirit then said, 'I really have no malicious intent, I just wanted to test the Lord (a respectful title for the prefect). If you spare me this once, I will deeply repay the Lord's kindness.' Chen Pei asked, 'What are you, that you dare to offend the prefect?' The spirit said, 'I was originally a hundred-year-old fox, now transformed into a spirit. I am about to transform into a god, but I happened to offend the Lord's majesty, and am in great distress. If you let me go, my name is Boqiu. If the Lord has any urgent difficulties, just call my name, and you will naturally be relieved.' Chen Pei was very happy and said, 'The meaning of the divination about releasing Boqiu is this!' He then released it. Slightly opening the door, suddenly there was a red light, like lightning, shooting out from the door. The next night, someone knocked on the door. Chen Pei asked, 'Who is it?' The reply was, 'Boqiu.' Asked, 'What is it?' The reply was, 'To report matters.' Asked, 'Report what matters?' The reply was, 'There are thieves and runaway slaves in this area.' Chen Pei investigated the case and it was verified. Every matter was told to Chen Pei in advance. Therefore, there was no trace of evil in the territory, and people said that a wise ruler had appeared. Later, more than a month later, the chief clerk Li Yin had an affair with Chen Pei's maid. Afterwards, he was frightened and worried that Boqiu would report it. So he conspired with his colleagues to kill Chen Pei, pretending that no one was around, and had his colleagues enter directly with sticks, wanting to beat him to death. Chen Pei was frightened and called out to Boqiu, 'Come and save me!' Immediately there was something like a bolt of red silk, making a sound. The colleagues were so frightened that they fell to the ground, losing their souls. So they were tied up one by one, and interrogated about their intentions, and they all confessed truthfully. More than a month later, Boqiu bid farewell to Chen Pei and said, 'Now I am about to become a god, and I am going to ascend to heaven, and I will no longer see the Lord.' Then he left and disappeared. (From Sou Shen Ji).
Liang Dynasty
Consort of Emperor Wu
Consort Xi, when she was first born, there was a red light illuminating the entire room, and the utensils all became bright. When she grew up, she was naturally intelligent, skilled in clerical script, reading historical biographies, and all kinds of needlework. During the Song (420-479 AD) and Qi (479-502 AD) dynasties, various princes sought marriage, but her father Xi Ye did not allow it. Later, she married Emperor Wu of Liang. She gave birth to three daughters. When Emperor Wu of Liang served as the governor of Yongzhou, Consort Xi passed away. She was very jealous by nature. During the Tianjian (502-519 AD) period...
年。化為巨蟒。入於後宮。通夢于帝。帝體將不安。蟒輒激水騰涌。或現龍形。光彩照灼。時蟒作人語。啟帝曰。妾以生存。嫉妒大小。為性慘毒。損物害人。死為蟒身。無飲食饑窘困迫。又一鱗甲內。有多蟲唼咬肌肉。痛苦甚劇。感帝昔眷念于妾。故陳露于帝。祈一功德。以見拯拔。帝聞之感激。因此露井上為殿。衣服委積。置銀轆轤。金瓶灌百味。以祀之。帝乃大集沙門于殿。宣問何善能脫其苦。志公對曰須禮佛懺滌。其愆可脫。於是帝與志公。及名德沙門。搜索。大藏經文。採摭佛語。感彌勒題名。撰成懺文十卷。在宮修禮。忽聞異香馥郁。帝因仰觀。乃見一天人容儀端麗。謂帝曰。蒙帝功德。已脫蟒身。得生忉利天上。今呈天身。以為證驗。慇勤致謝。言訖不見(出通載並懺序)。
蜀郡
○龍淵寺。沙門慧韶姓陳。本穎川太丘人。少欲多智。聦敏不群。春秋五十四。卒于本寺。時成都民姓應名始豐。因病氣絕。而心尚暖。五日方醒。云。被攝至閻王所。聞處分云。迎韶法師。須臾便至。王下殿。合掌頂禮。更無言說。惟書文書。作一大政之字。韶出外。坐于曠路樹下。見一少童。以漆柳箕。擎一袈裟。令韶著之。有數十僧來迎。豐惟識和慈。二禪師。幢蓋列道。騰虛而去。又當終夕。有安浦寺
尼。久病悶絕。醒云。送韶法師。及五百僧。登七寶梯。到天宮殿。講堂中其地如水精。牀蓆華整。亦有麈尾。幾案蓮華池。韶就座談說少時便起。送別者令歸。其生滅冥祥。感見類此。以天監二年七月三日卒(出續高僧傳)。
元魏
中天竺
○沙門勒那。此云寶意。是西國人。遍通三藏。妙入總持。以魏永平之初。來游東夏。宣武皇帝。每請講華嚴經。披閱精義。無廢一日。正處高座。忽有一人持笏執名者。形如大官。云。奉天帝命。來請法師。講華嚴經。意曰。今此法席尚未停止。待訖經文。當來從命。既而法事將了。又見前使云。奉天帝命。故來下迎。意乃含笑熙怡。告眾辭訣。奄然卒於法座。都講等四人。亦同時殞。魏境道俗。聞見斯異。無不嗟嘆。
隋
相州
○鄴下寺。釋玄景。統解玄微。純講大乘。后因臥疾三日。告侍人曰。玄景欲見彌勒佛。云何乃作夜摩天主。又云。賓客極多。事須看視。有問其故。答云。凡夫識想。何可檢校。向有天眾。欲來邀迎耳。爾後異香充戶。眾共聞之。又曰。吾欲去矣。當愿生世。為善知識。遂終於所住。即大業二年六月也。自生常立愿云。沈骸水中。及歿后。遵用前旨。葬于紫柏河。深瀅之中。三日往觀。所沈之處。反成沙墳
【現代漢語翻譯】 現代漢語譯本 尼。久病昏迷不醒，醒來說，『送韶法師（對佛法有深刻理解的僧人）以及五百僧人，登上七寶階梯，到達天宮殿。』講堂中的地面像水晶一樣，床鋪坐席華麗整潔，也有拂塵，幾案旁有蓮花池。韶法師就座談說了一會兒就起身，送別的人讓他回去。他生滅的冥冥祥瑞，所感所見大概就是這樣。天監二年（503年）七月三日去世（出自《續高僧傳》）。
元魏
中天竺
沙門勒那（梵語Ratna的音譯，意為寶意）。這位法師是西國人，精通經、律、論三藏，深入總持（陀羅尼，總攝憶持一切法而不忘失的禪定）。魏永平年間（508-512年）初年來到東夏（中國），宣武皇帝（元恪）經常請他講解《華嚴經》，研讀精深奧義，沒有一天懈怠。一次正在高座上講經，忽然有一個人拿著笏板，拿著名帖，樣子像個大官，說：『奉天帝的命令，來請法師講解《華嚴經》。』勒那（寶意）說：『現在這裡的法會還沒有結束，等講完經文，我當遵命前往。』不久法事將要結束，又看見之前的使者說：『奉天帝的命令，特來迎接。』勒那（寶意）於是含笑，和悅地向眾人告別，安然在法座上去世。都講等四人，也同時去世。魏境內的僧人和俗人，聽聞看到這種奇異景象，沒有不感嘆的。
隋
相州
鄴下寺的釋玄景，通曉玄妙的道理，專門講解大乘佛法。後來因為生病臥床三天，告訴侍者說：『玄景想要見彌勒佛（未來佛），為什麼卻出現夜摩天主（欲界第三天的天主）？』又說：『賓客非常多，需要照看。』有人問他原因，回答說：『凡夫的識想，怎麼可以推測檢驗？先前有天眾，想要來邀請我。』之後奇異的香味充滿房間，大家都聞到了。又說：『我要走了，希望來世，成為善知識（引導他人向善的人）。』於是就在所住的地方去世了，即大業二年（606年）六月。他生前常立下願望說，『將屍骨沉入水中』，去世后，遵照他之前的意願，葬在紫柏河深水之中。三天後前往觀看，所沉之處，反而形成沙墳。
【English Translation】 English version The nun, after a prolonged illness, fell into a coma. Upon awakening, she said, 'Escort Dharma Master Shao (a monk with a deep understanding of Buddhism) and five hundred monks, ascend the seven-jeweled ladder, and arrive at the heavenly palace.' The floor of the lecture hall was like crystal, the beds and seats were magnificent and orderly, and there were also fly-whisks, with lotus ponds beside the desks. Dharma Master Shao took his seat and spoke for a short while before rising, and those who came to see him off were told to return. Such were the auspicious signs and visions of his birth and death. He passed away on the third day of the seventh month of the second year of the Tianjian era (503 CE) (from the Continued Biographies of Eminent Monks).
Northern Wei Dynasty
Central India
The śrāmaṇa (Buddhist monk) Ratna (meaning 'Jewel' or 'Treasure'). This Dharma Master was from the Western lands, thoroughly versed in the Tripiṭaka (the three divisions of the Buddhist canon) and deeply entered into dhāraṇī (a type of meditative concentration that helps one remember teachings). In the early years of the Yongping era (508-512 CE) of the Wei Dynasty, he came to travel in Dongxia (China). Emperor Xuanwu (Yuan Ke) often invited him to lecture on the Avataṃsaka Sūtra (Flower Garland Sutra), studying its profound meanings without a day's懈怠. Once, while he was lecturing from the high seat, suddenly a person holding a tablet and a name card, appearing as a high official, said, 'By the order of the Heavenly Emperor, I have come to invite the Dharma Master to lecture on the Avataṃsaka Sūtra.' Ratna (Treasure Intention) said, 'The Dharma assembly here has not yet concluded. After the sutra is finished, I will obey the command and go.' Soon after the Dharma service was about to end, he saw the previous messenger again, saying, 'By the order of the Heavenly Emperor, I have come to welcome you.' Ratna (Treasure Intention) then smiled, bid farewell to the assembly with a peaceful expression, and passed away peacefully on the Dharma seat. Four people, including the chief lecturer, also passed away at the same time. The monks and laypeople within the Wei territory, hearing and seeing this extraordinary event, were all filled with admiration.
Sui Dynasty
Xiang Prefecture
The monk Xuanjing of Yexia Temple, understood profound principles and specialized in lecturing on Mahayana Buddhism. Later, after being ill in bed for three days, he told his attendants, 'Xuanjing wishes to see Maitreya Buddha (the future Buddha), why does the lord of the Yāma Heaven (the third heaven of the desire realm) appear?' He also said, 'There are many guests, and they need to be taken care of.' Someone asked him the reason, and he replied, 'How can the thoughts and perceptions of ordinary people be examined and verified? Previously, there were heavenly beings who wanted to invite me.' After that, a strange fragrance filled the room, and everyone smelled it. He also said, 'I am about to leave, may I be reborn in the world as a Kalyāṇa-mitra (a spiritual friend who guides others towards goodness).' Then he passed away in the place where he lived, which was in the sixth month of the second year of the Daye era (606 CE). During his lifetime, he often made the vow, 'To sink my bones in the water,' and after his death, following his previous wishes, he was buried in the deep waters of the Zibai River. Three days later, people went to observe, and the place where he was sunk had turned into a sand mound.
。極高峻。而水分派。道俗異其雅瑞。傳跡於今(右二。出續高僧傳)。
潞州
○刺史辛彥之。建十五層浮圖。州人張元。暴死復甦云。神遊天上。見一堂極崇麗。天人曰。辛刺史有大功德。作此堂以俟之。
海東
○新羅國。玄光禪師。參南嶽。證法華三昧。師即禮辭南嶽。返錫江南。值本國海舶。遂獲附載。方及大洋。忽睹采云亂目。雅樂盈空。絳節霓旌。傳呼而至。空中聲云。天帝請海東玄光禪師。師拱手遜避。舟停不進。即見青衣恭迎入大宮闕。見羽衛陳列。鱗介繁錯。間以鬼神。咸仰敬曰。天帝降我龍宮。請法師說已證法門。吾曹受益不少矣。既升殿。請陟高臺。天帝扣問。師為開演經七日而畢。帝躬送別。向所乘舟。師復登之。舟遂泛泛而去(右二出統紀)。
唐
京師
○大安國寺。子鄰法師。年少時。忽思歸覲二親。其父喪明。母終已三載。因詣岳廟。求知母之幽趣。即敷坐具。誦法華經。誓見天岳王為期。其夜岳王。果召鄰問。何故懇苦如是。鄰曰。母王氏。亡來已經除服。敢問大王。母今何在。王顧簿吏。對曰。王氏現繫獄受苦。鄰曰。我母何罪。王曰。生和尚時。食雞卵。又取白傅頭瘡。坐是之故。職師之由。鄰悲號委頓。求王請免。曰。縶縻
【現代漢語翻譯】 現代漢語譯本：極其高大險峻，而且水流分出許多支派。道士和俗人對它的清雅祥瑞各有不同的說法，關於它的傳說一直流傳到今天。（右二，出自《續高僧傳》）
潞州
○ 刺史辛彥之建造了十五層的浮屠（佛塔）。潞州人張元，突然暴死後又甦醒，說自己神遊天上，見到一座極其崇高華麗的殿堂。天人說：『辛刺史有大功德，特地建造這座殿堂來等候他。』
海東
○ 新羅國（古代朝鮮半島國家）的玄光禪師，參訪南嶽（山名），證悟了法華三昧（一種禪定境界）。禪師於是告別南嶽，返回江南。正好遇到本國的海船，於是搭船回國。船剛到大海，忽然看到彩色雲霞繚亂人眼，美妙的音樂充滿天空，身穿絳色服裝、手持霓虹旗幟的隊伍，呼喊著來到。空中有聲音說：『天帝請海東玄光禪師。』禪師拱手謙讓迴避，船停滯不前。隨即看到身穿青衣的人恭敬地迎接他進入大宮殿。見到羽林衛隊陳列，各種水族鱗介繁多錯雜，其中夾雜著鬼神，都仰慕尊敬地說：『天帝降臨我們的龍宮，請法師宣講已經證悟的法門，我們受益匪淺啊。』登上殿堂后，天帝請禪師登上高臺。天帝向禪師請教，禪師為他開示演說佛法七天完畢。天帝親自送別，送他回到所乘的船上。禪師再次登上船，船便緩緩地離去了。（右二，出自《統紀》）
唐（唐朝，618年-907年）
京師（首都）
○ 大安國寺的子鄰法師，年少的時候，忽然思念要回去拜見父母雙親。他的父親已經雙目失明，母親也已經去世三年。於是前往岳廟，祈求得知母親的去處。隨即鋪設坐具，誦讀《法華經》，發誓一定要見到天岳王。當天晚上，岳王果然召見子鄰，問他為什麼如此懇切痛苦。子鄰說：『我的母親王氏，去世已經過了除服期。敢問大王，我的母親現在在哪裡？』岳王回頭問掌管簿籍的官吏，官吏回答說：『王氏現在被關在監獄裡受苦。』子鄰說：『我的母親犯了什麼罪？』岳王說：『生和尚的時候，吃了雞蛋，又取白傅（白居易）頭上的瘡痂。因為這些緣故，才導致這樣的結果。』子鄰悲傷地倒在地上，請求岳王開恩赦免。岳王說：『束縛禁錮，』
【English Translation】 English version: It is extremely high and steep, and the water divides into many branches. Taoists and laypeople have different opinions on its elegance and auspiciousness, and legends about it have been passed down to this day. (Right two, from 'Continued Biographies of Eminent Monks')
Lu Prefecture
○ The prefect Xin Yanzhi built a fifteen-story pagoda (Buddhist tower). Zhang Yuan, a resident of Lu Prefecture, suddenly died and then revived, saying that he had traveled to heaven in spirit and saw an extremely lofty and magnificent hall. A celestial being said: 'Prefect Xin has great merit, and this hall was specially built to await him.'
Haidong (Korea)
○ The Zen Master Xuanguang of Silla (ancient Korean kingdom) visited Nanyue (mountain name) and attained the Lotus Samadhi (a state of meditative absorption). The Zen master then bid farewell to Nanyue and returned to Jiangnan. He happened to encounter a ship from his country, so he boarded it to return home. As soon as the ship reached the ocean, he suddenly saw colorful clouds dazzling his eyes, and beautiful music filled the sky. A procession with crimson attire and rainbow banners arrived, shouting. A voice in the air said: 'The Heavenly Emperor invites the Zen Master Xuanguang of Haidong.' The Zen master bowed and humbly declined, and the ship stopped moving forward. Immediately, he saw a person in green clothes respectfully welcoming him into a grand palace. He saw the imperial guards arrayed, and various aquatic creatures in great numbers, interspersed with ghosts and spirits, all admiring and respecting him, saying: 'The Heavenly Emperor has descended to our Dragon Palace to invite the Dharma Master to expound the Dharma he has realized, and we will benefit greatly.' After ascending the hall, the Heavenly Emperor invited the Zen master to ascend a high platform. The Heavenly Emperor asked the Zen master for instruction, and the Zen master expounded the Dharma for him for seven days. The Heavenly Emperor personally saw him off, sending him back to the ship he had boarded. The Zen master boarded the ship again, and the ship slowly sailed away. (Right two, from 'Comprehensive Records')
Tang (Tang Dynasty, 618-907 AD)
Capital
○ The Dharma Master Zilin of Da'an National Temple, when he was young, suddenly thought of returning to visit his parents. His father had already lost his sight, and his mother had been dead for three years. So he went to the Yue Temple to pray to know the whereabouts of his mother. He then laid out a seat and recited the Lotus Sutra, vowing to see the Heavenly Yue King. That night, the Yue King indeed summoned Zilin and asked him why he was so earnest and distressed. Zilin said: 'My mother, Wang, has been dead for more than the mourning period. May I ask, Great King, where is my mother now?' The Yue King turned to the official in charge of the registers, and the official replied: 'Wang is currently imprisoned and suffering.' Zilin said: 'What crime did my mother commit?' The Yue King said: 'When she gave birth to the monk, she ate chicken eggs and took scabs from Bai Ju-yi's head sores. Because of these reasons, this is the result.' Zilin collapsed to the ground in sorrow, begging the Yue King to grant amnesty. The Yue King said: 'To bind and imprison,'
有分。放釋無門。然則為法師計。請往鄮山。禮阿育王塔。或可原也。鄰詰朝。遵途。到會稽鄮陰山寺。叩頭哀訴。五輪著地。禮畢。數所投䇿。至四萬數。俄聞有呼鄰聲。若蔡順之解。望空。見雲氣中。母謝曰。承汝之力。得生忉利天矣。故來報汝。倏然不見。先所禮處。今鄮山育王寺。后峰之翠微茅庵基。及池存焉(古人分娩食雞卵。尚得重報。今人娩后多殺生命罪當如何。為母為子者。不可不知。鄮山在浙江寧波府城。東南四十里許。阿育王塔。詳見第四卷中。○縶音執。絆也縻音縻繫也)。
壽州
○紫金山。玄宗禪師。永嘉人。見紫金山。悅可自心。留行禪觀。此山先多虎暴。或噬行商。或傷樵子。避苛政者。哭婦甚哀。從宗卜居。哮啖絕跡。自邇入山者無憚矣。一日禪徒擁集。見一老父。趨及座前。拜跪勤恪。宗曰。子何人耶。答云。我本虎也。在此山中。食啖眾生。因大師化此。冥回我心。得脫業軀。已生天道。故來報謝。折旋之頃。了無所見(右二出宋高僧傳)。
長安
○西明寺。道宣律師者。德鏡玄流。業高清素。精誠苦行。畢命終身。棲遑問道。志在住持。綴緝儀範。二百餘卷。結集高軌。屬有深旨。貞觀中。曾隱沁部雲室山。人睹天童給侍左右。于西明寺夜行道。
【現代漢語翻譯】 現代漢語譯本： 有分娩之事發生，卻找不到釋放罪業的門路。那麼，為法師考慮，請前往鄮山（今浙江寧波境內），禮拜阿育王塔（相傳為阿育王所建的佛塔），或許可以減輕罪業。鄰第二天早上，遵照指示前往會稽鄮陰山寺。他叩頭哀訴，五體投地，禮拜完畢，數他所投的竹籤，達到四萬之多。忽然聽到有人呼喚鄰的名字，如同蔡順分辨聲音一樣。他抬頭望向天空，看見雲氣之中，他的母親謝他說：『承蒙你的力量，我得以轉生到忉利天（佛教欲界六天之一）了，所以特來報答你。』說完倏然不見。先前他禮拜的地方，就是現在的鄮山育王寺，后峰的翠微茅庵的遺址，以及池塘依然存在。（古人分娩后食用雞蛋，尚且得到如此重大的回報，現在的人分娩后多殺害生命，罪過應當如何？作為母親和子女的人，不可不知啊。鄮山在浙江寧波府城東南四十里左右。阿育王塔的詳細情況，參見第四卷。）（縶音執，是束縛的意思；縻音mí，是系的意思）。
壽州
○紫金山。玄宗禪師（唐代僧人），永嘉（今浙江溫州永嘉縣）人。見到紫金山，內心感到非常喜悅，於是留下在此修行禪觀。這座山先前有很多老虎出沒，傷害行人或咬傷樵夫。爲了躲避苛政的人，哭泣的聲音非常悽慘。自從玄宗禪師在此居住后，老虎的吼叫和傷人事件就絕跡了。從此以後，進入這座山的人不再害怕了。有一天，禪師的弟子們聚集在一起，看見一位老父親，快步走到禪師的座位前，拜跪得非常恭敬。玄宗禪師問：『您是什麼人？』老父親回答說：『我原本是老虎，在這座山中，吃了很多眾生的肉。因為大師您教化了這裡，暗中轉變了我的心，使我得以脫離惡業之身，已經轉生到天道了，所以特來報答您。』說完，轉眼間就消失不見了。（以上兩則出自《宋高僧傳》）。
長安
○西明寺。道宣律師（唐代高僧），他的德行如同明鏡般清澈，他的事業高尚而清廉。他精進誠懇，苦行修行，直到生命終結。他四處尋訪問道，立志住持佛法。他整理編輯佛教儀軌，共二百多卷，結整合高深的規範，其中蘊含著深刻的旨意。貞觀年間（627年-649年），他曾經隱居在沁部雲室山，人們看見有天童在左右侍奉他。在西明寺，他夜間行走修行。
【English Translation】 English version: There is childbirth, but no way to release the sin. Then, for the sake of the Dharma master, please go to Mount 鄮 (Mao, located in present-day Ningbo, Zhejiang), and worship the Ashoka Pagoda (塔, a pagoda said to be built by King Ashoka), perhaps it can reduce the sin. The next morning, Lin followed the instructions and went to Mao Yin Mountain Temple in Kuaiji. He kowtowed and pleaded, prostrating himself on the ground. After the worship, he counted the bamboo sticks he had thrown, reaching as many as 40,000. Suddenly, he heard someone calling Lin's name, like Cai Shun distinguishing sounds. He looked up at the sky and saw in the clouds his mother thanking him, saying, 'Thanks to your efforts, I have been reborn in the Trayastrimsa Heaven (忉利天, one of the six heavens in the Buddhist desire realm), so I have come to repay you.' After speaking, she suddenly disappeared. The place where he had previously worshiped is now the Yuwang Temple on Mount Mao, the site of the Cuiwei thatched cottage on the back peak, and the pond still exists. (In ancient times, people who ate chicken eggs after childbirth still received such great rewards. How should the sin of those who kill many lives after childbirth be judged today? Those who are mothers and children must know this. Mount Mao is about forty li southeast of Ningbo Prefecture in Zhejiang. See Volume 4 for details about the Ashoka Pagoda.) (縶 (zhi) means to bind; 縻 (mi) means to tie).
Shouzhou
○ Mount Zijin. Chan Master Xuanzong (玄宗禪師, a Tang Dynasty monk), a native of Yongjia (永嘉, present-day Yongjia County, Wenzhou, Zhejiang). Seeing Mount Zijin, his heart felt very happy, so he stayed here to practice Chan meditation. This mountain previously had many tigers that haunted it, harming pedestrians or injuring woodcutters. Those who fled from oppressive government cried very sadly. Since Chan Master Xuanzong lived here, the roaring of tigers and incidents of injury have disappeared. From then on, people who entered this mountain were no longer afraid. One day, the Chan master's disciples gathered together and saw an old father, who quickly walked to the Chan master's seat and knelt down very respectfully. Chan Master Xuanzong asked, 'Who are you?' The old father replied, 'I was originally a tiger, and I ate the flesh of many living beings in this mountain. Because you, Master, have taught here, secretly transforming my heart, allowing me to escape from the body of evil karma, and I have already been reborn in the heavenly realm, so I have come to repay you.' After speaking, he disappeared in an instant. (The above two excerpts are from the 'Song Dynasty Biographies of Eminent Monks' 《宋高僧傳》).
Chang'an
○ Ximing Temple. Vinaya Master Daoxuan (道宣律師, a prominent monk of the Tang Dynasty), his virtue was as clear as a mirror, and his career was noble and upright. He was diligent and sincere, practicing asceticism until the end of his life. He traveled around seeking the Dharma, determined to uphold the Buddhist teachings. He compiled and edited Buddhist rituals, totaling more than 200 volumes, compiling them into profound norms, which contained profound meanings. During the Zhenguan period (貞觀, 627-649 AD), he once lived in seclusion in Yunshi Mountain in Qinbu, and people saw heavenly children serving him on the left and right. At Ximing Temple, he walked and practiced at night.
足跌前階。有物扶持。履空無害。熟顧視之。乃少年也。律師遽問。何人夜中在此。少年曰。某非常人。乃北方多聞天王之子那吒也。護法之故。擁護和尚。時之久矣。師曰。貧道修行。無煩太子。太子威神自在。西域有可作佛事者。愿為致之。太子曰。某有釋迦佛牙。寶掌雖久。頭目猶舍。敢不奉獻。俄授于師。師保錄供養焉。粵以干封二年。仲春之節。身在京師。城南凈業寺。逐靜修道。年至桑榆。氣力將衰。專念四生。又思三會。忽以往緣。幽靈顧接。病漸瘳降。勵力殷仰。遂感冥應。時四天王至。問訊律師。廣序賢劫四佛興世。涅槃遺蹟等事。復有諸天。四王臣佐。至律師房門。似人行動。蹀足出聲。律師問言。是誰。答言。弟子姓張名瓊。師問。何處檀越。答言。是南方天王之第十五子。王有九十一子。英略神武。各御邦都。所統海陸。道路區分。持犯界別。並親受佛教。護持善惡。使遺法載隆。積殖其功。常加守護。不徒設也。師曰。檀越既遺德劣。故來相看。何故門首不入。答云。弟子不得師教。不敢輒入。師云。愿入就座。入已。禮敬伏座。問曰。檀越既篤信三寶。又受佛囑護持。善來相看。何不現形。答言。弟子報身。與餘人別。光色又異。驚動眾心。共師言論足得。不勞現身。問曰。貧道入春已
【現代漢語翻譯】 現代漢語譯本 腳踩空跌下臺階。有什麼東西扶住了我。在空中行走沒有受到傷害。仔細回頭看它。原來是個少年。律師立刻問道：『什麼人深夜在這裡？』少年說：『我不是普通人，是北方多聞天王（Vaiśravaṇa，四大天王之一，佛教的護法神）的兒子那吒（Nata）。因為護法的緣故，擁護和尚您，時間已經很久了。』律師說：『貧道修行，不敢麻煩太子。太子威神自在，西域有可以用來做佛事的東西，希望您能為我取來。』太子說：『我這裡有釋迦佛（Śākyamuni，佛教的創始人）的佛牙，寶藏雖然儲存很久，但即使是頭目也願意捨棄，怎敢不奉獻呢？』隨即授予律師。律師珍藏供養。到了唐朝干封二年（667年）仲春時節，我身在京師，城南的凈業寺，獨自清靜地修行。到了晚年，氣力將要衰竭，專心念誦四生（四種產生生命的方式，即卵生、胎生、濕生、化生），又思念彌勒菩薩（Maitreya）的三會（彌勒菩薩在龍華樹下三次說法，度化眾生）。忽然因為以往的因緣，有幽靈前來照顧，病情漸漸減輕。努力慇勤地祈禱，於是感應到了冥冥之中的迴應。當時四天王（Caturmahārājakayikas，佛教的護世神）降臨，問候律師，詳細敘述了賢劫（Bhadrakalpa，現在所處的時代）四佛（過去、現在和未來將出現的四位佛陀）興世、涅槃遺蹟等事。又有諸天，四天王的臣佐，來到律師的房門前，像人一樣行動，腳步發出聲音。律師問道：『是誰？』回答說：『弟子姓張名瓊。』律師問：『是哪裡的施主？』回答說：『是南方天王（Virūḍhaka，四大天王之一，增長天王）的第十五個兒子。天王有九十一個兒子，英勇有謀略，各自統治著自己的邦國都城。所統領的海陸，道路區分，持戒犯戒的界限，都親自接受佛教的教誨，護持善惡，使佛法得以興盛，積累功德，常常加以守護，不是徒勞無功的。』律師說：『施主既然不嫌棄我德行淺薄，所以前來相看。為什麼在門前不進來？』回答說：『弟子沒有得到您的允許，不敢擅自進入。』律師說：『請進來就座。』進入后，行禮敬拜，伏在座位上，問道：『施主既然篤信三寶（佛、法、僧），又受到佛的囑託護持佛法，很好，前來相看。為什麼不顯現身形？』回答說：『弟子的報身，與其他人不同，光色也奇異，會驚動眾人的心。和您言論足夠了，不必顯現身形。』問道：『貧道進入春天已經……』
【English Translation】 English version My foot slipped on the front steps. Something supported me. Walking in the air caused no harm. I looked back carefully. It was a young boy. The Vinaya Master (lawyer) immediately asked, 'Who are you here in the middle of the night?' The boy said, 'I am no ordinary person. I am Nata (Nata), the son of the Northern Heavenly King Vaiśravaṇa (Vaiśravaṇa, one of the Four Heavenly Kings, a protector deity in Buddhism). For the sake of protecting the Dharma, I have been protecting the venerable monk for a long time.' The Master said, 'This humble monk is practicing, I dare not trouble the Prince. The Prince's divine power is free and unhindered. If there are things in the Western Regions that can be used for Buddhist affairs, I hope you can obtain them for me.' The Prince said, 'I have a tooth of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism). Although the treasure has been preserved for a long time, I would be willing to give up even my head and eyes. How dare I not offer it?' He then handed it to the Master. The Master treasured and made offerings to it. In the second year of the Qianfeng era (667 AD) of the Tang Dynasty, in the middle of spring, I was in the capital city, at Jingye Temple south of the city, practicing quietly alone. In my old age, my strength was waning, and I focused on reciting the Four Kinds of Birth (the four ways in which beings are born: from eggs, wombs, moisture, and transformation), and also contemplated the Three Assemblies of Maitreya (Maitreya's three sermons under the Dragon Flower Tree to liberate beings). Suddenly, due to past karmic connections, spirits came to care for me, and my illness gradually subsided. I prayed diligently and earnestly, and thus sensed a response from the unseen realm. At that time, the Four Heavenly Kings (Caturmahārājakayikas, the guardian deities of Buddhism) arrived, greeted the Vinaya Master, and recounted in detail the events of the four Buddhas (the four Buddhas who will appear in the past, present and future) appearing in the Bhadrakalpa (Bhadrakalpa, the current era), the relics of their Nirvana, and so on. Furthermore, devas (heavenly beings), the ministers and assistants of the Four Heavenly Kings, came to the door of the Vinaya Master's room, acting like humans, their footsteps making sounds. The Vinaya Master asked, 'Who is it?' The reply was, 'This disciple's surname is Zhang, and my name is Qiong.' The Master asked, 'Where are you a benefactor from?' The reply was, 'I am the fifteenth son of the Southern Heavenly King Virūḍhaka (Virūḍhaka, one of the Four Heavenly Kings, the King of Growth). The King has ninety-one sons, all brave and resourceful, each ruling their own kingdom and city. The seas and lands under their command, the divisions of roads, the boundaries of upholding and violating precepts, all personally receive the teachings of Buddhism, protect good and evil, so that the Dharma may flourish, accumulate merit, and constantly guard it, not in vain.' The Master said, 'Since you, the benefactor, do not despise my meager virtue, you have come to visit. Why do you not enter through the door?' The reply was, 'This disciple has not received your permission and dares not enter without authorization.' The Master said, 'Please come in and take a seat.' After entering, he bowed respectfully and prostrated on the seat, and asked, 'Since you, the benefactor, have firm faith in the Three Jewels (Buddha, Dharma, Sangha) and have received the Buddha's entrustment to protect the Dharma, it is good that you have come to visit. Why do you not manifest your form?' The reply was, 'This disciple's reward body is different from others, and its light and color are also strange, which would startle people's hearts. It is sufficient to converse with you, there is no need to manifest my form.' He asked, 'This humble monk has entered spring already...'
來。氣力漸弱。醫藥無效。未知報命遠近。答云。師報將盡。無煩醫藥。問曰。定報何日。答云。何須道時。但知師不久盡。生第四天彌勒佛所。問曰。同伴是誰。答曰。弟子第三兄張玙。通敏超悟。信重釋宗。撰祇洹圖經。百有餘卷。烈峙天宮。無聞地府。師承此告。及踴思尋請述之。用開道俗。又一天來至師所。致敬申禮。具敘暄涼。師問曰。檀越何處。姓字誰耶。答曰。弟子姓王名璠。是大吳之蘭臺臣。今是南方天王韋將軍下之使者。將軍事務極多。擁護三洲之佛法。有斗諍凌危之事。無不躬往和喻令解。今附和南。不久當至。復有一天來云。姓羅氏。是蜀人也。言作蜀音。廣說律相。初相見時。如俗禮儀。敘述緣由。多有次第。又有一天姓費氏。禮敬如前。云。弟子迦葉佛時。生在初天。在韋將軍下。諸天貪慾所醉。弟子以宿願力。不交天欲。清凈梵行。偏敬毗尼。韋將軍。童真梵行。不受天欲。一王之下。有八將軍。四王三十二將。週四天下。往還護助。諸出家人。四天下中。北天一洲少有佛法。餘三天下。佛法大弘。然人多犯戒。少有如法。東西天下。人少黠慧。煩惱難化。南方一洲。雖多犯罪。化令從善。心易調伏。佛臨涅槃。親受付囑。並令守護。不使魔嬈。若不守護如是破戒。誰有行我之法教者。
【現代漢語翻譯】 現代漢語譯本 來，氣力漸漸衰弱，醫藥治療沒有效果，不知道壽命長短。回答說：『您的壽命將盡，不必麻煩醫藥了。』問：『大概哪一天去世？』回答說：『何必說定時間，只知道您不久將去世，往生到第四天 彌勒佛（Maitreya） 所在之處。』問：『同伴是誰？』回答說：『是我的三哥 張玙（Zhang Yu），他聰敏超悟，信奉重視佛教，撰寫《祇洹圖經》（Jihuan Tu Jing）一百多卷，功德巍峨聳立於天宮，在地府沒有他的名字。』您聽了這些話，又反覆思索，請求我記述下來，用來開導僧俗。又有一天，一個人來到您這裡，致敬行禮，詳細問候起居寒暖。您問：『施主是哪裡人？姓甚名誰？』回答說：『弟子姓 王（Wang） 名 璠（Fan），是大吳（三國時期的吳國）的蘭臺臣（官名）。現在是南方 天王 韋將軍（Wei Jiangjun） 下屬的使者。韋將軍事務非常多，擁護三洲的佛法，有爭鬥侵凌的事件，沒有不親自前往調解勸諭使之和解的。現在依附和南，不久將到達。』又有一天，一個人來說，姓 羅（Luo），是蜀地人。用蜀地方言，廣泛講述戒律的相狀。初次相見時，如同世俗禮儀，敘述緣由，很有條理。又有一天，姓 費（Fei），禮敬如同之前一樣，說：『弟子在 迦葉佛（Kasyapa Buddha） 時期，出生在初天，在 韋將軍（Wei Jiangjun） 屬下。諸天沉醉於貪慾之中，弟子以宿世的願力，不與天人交合，清凈修行梵行，特別敬重毗尼（Vinaya，戒律）。韋將軍（Wei Jiangjun），童真修行梵行，不接受天欲。一位天王之下，有八位將軍，四位天王有三十二位將領，周遊四天下，往來護持幫助各位出家人。四天下中，北天一洲很少有佛法，其餘三天下，佛法非常弘揚。然而人們大多違犯戒律，很少有如法的。東西天下的人們缺少智慧，煩惱難以教化。南方一洲，雖然很多人犯罪，但教化他們從善，心容易調伏。佛陀臨近涅槃時，親自接受佛的囑託，並令守護佛法，不讓邪魔擾亂。如果不守護像這樣破戒的人，誰來奉行我的佛法教義呢？』
【English Translation】 English version Then, his strength gradually weakened, and medical treatment proved ineffective. He was uncertain about how long he had to live. The response came: 'Your life is nearing its end, so there's no need to trouble with medicine.' He asked, 'On what day will I certainly pass away?' The reply was, 'Why specify a time? Just know that you will soon pass away and be reborn in the fourth heaven, the abode of Maitreya (彌勒佛, the future Buddha).』 He inquired, 'Who are my companions?' The answer was, 'It is my third elder brother, Zhang Yu (張玙), who is intelligent and enlightened, and deeply reveres Buddhism. He compiled the 'Jihuan Tu Jing' (祇洹圖經, Illustrated Sutra of Jetavana) in over a hundred volumes, his merits towering in the heavenly palace, with no mention of him in the underworld.' Upon hearing this, and after pondering it deeply, you requested that I record it to enlighten both monastics and laypeople. Another day, someone came to your place, paid respects, and inquired about your well-being. You asked, 'Where are you from, benefactor? What is your name?' He replied, 'My surname is Wang (王), and my name is Fan (璠). I am a minister of the Lantai (蘭臺臣, an official position) from the Great Wu (大吳, the Wu kingdom during the Three Kingdoms period). I am now a messenger under General Wei (韋將軍, a celestial guardian) of the Southern Heavenly King. General Wei has many duties, protecting the Buddha's teachings in the three continents. Whenever there are disputes or dangers, he personally goes to mediate and resolve them. Now he is attached to Henan and will arrive soon.' Another day, someone came and said his surname was Luo (羅), and he was from Shu (蜀, ancient name for Sichuan). Speaking in the Shu dialect, he extensively explained the characteristics of the Vinaya (戒律, monastic rules). Upon first meeting, he followed secular etiquette, explaining the reasons and origins in a very orderly manner. Yet another day, someone named Fei (費) came, offering respects as before, and said, 'During the time of Kasyapa Buddha (迦葉佛, one of the past Buddhas), I was born in the first heaven, under General Wei (韋將軍). The devas (天, gods) are intoxicated with desire, but by the power of my past vows, I do not engage in heavenly desires. I purely practice the Brahmacharya (梵行, pure conduct), especially respecting the Vinaya (毗尼, monastic discipline). General Wei (韋將軍) practices pure Brahmacharya, not accepting heavenly desires. Under one heavenly king, there are eight generals, and the four heavenly kings have thirty-two generals, traveling throughout the four continents, protecting and assisting all monastics. Among the four continents, the northern continent has little Buddhism, while the other three continents have a great flourishing of the Dharma. However, people mostly violate the precepts, and few follow the Dharma properly. The people of the eastern and western continents lack wisdom, and their afflictions are difficult to transform. Although many people in the southern continent commit offenses, it is easy to transform them to goodness, and their minds are easily subdued. When the Buddha was about to enter Nirvana (涅槃, final liberation), he personally entrusted the Dharma to them and ordered them to protect it, not allowing demons to disturb it. If they do not protect those who break the precepts in this way, who will practice my Dharma and teachings?'
故佛垂誡。不敢不遵。雖見毀禁。愍而護之。見行一善。萬過不究。事等忘瑕。不存往失。且人中臭氣上薰空界。四十萬里。諸天清凈。無不厭之。但以受佛付囑。令護佛法。與人同止。諸天不敢不來。韋將軍三十二將之中。最存弘護。多有魔子魔女。輕弄比丘。道力微者。併爲惑亂。將軍棲遑奔至。應機除剪。故有事至。須往四王所。時王見皆起。謂韋將軍。修童真行。護正法故。弟子性樂戒律。如來一代所制毗尼。並在座中。聽受戒法。問云。益州成都。多寶石佛者。何代時像。從地涌出。答曰。蜀都元基青城山上。今之成都。大海之地。昔迦葉佛時。有人于西耳河造之。擬多寶佛全身相也。其地西北。去雟州二千餘里。問去天竺非遠。往往有至彼者。至晉時。有僧於此地。見土墳。隨出隨除。終不可平。后見坼開。乃深掘丈餘。獲像及人骨。在船。其髏骨肘脛。悉皆粗大。數倍過於今人。即迦葉佛時。閻浮提人壽二萬歲時也。今時劫減。命促。人小。固不常然。不可怪也。初出之時。牽曳難得。弟子化為老人。指撝方便須臾。至周滅法暫隱。到隋重興。更復出之。蜀人但知其靈。從地而出。亦不測其根源。見其華趺。有多寶字。因遂名焉。又問。多寶字。其隸書。出於亡秦之代。如何迦葉佛時。已有此國書耶。
【現代漢語翻譯】 現代漢語譯本 因此，佛陀垂下告誡，我們不敢不遵從。即使見到有人毀犯戒律，也憐憫並護衛他。見到有人做一件善事，即使他犯下萬般過錯也不追究。對待事情如同忘記瑕疵，不記著過去的過失。況且人間污濁的氣息向上薰染到空中，達到四十萬里之遙。諸天清凈，沒有不厭惡的。但因為接受了佛陀的囑託，要守護佛法，所以才與人類一同居住。諸天不敢不來。韋將軍在三十二將之中，最是盡心弘揚護衛佛法。有很多魔子魔女，輕慢戲弄比丘，道力微弱的比丘，都被他們迷惑擾亂。韋將軍急忙趕到，隨機應變地剷除他們。所以每當有事發生，就需要前往四天王那裡。當時，四天王見到韋將軍都會起身，稱讚韋將軍修持童真之行，護衛正法。弟子我喜歡戒律，如來一代所制定的所有毗尼，都在座中聽受戒法。 問：益州成都的多寶石佛（Prabhutaratna Buddha），是哪個朝代的佛像？從地裡涌出來的嗎？ 答：在蜀都元基青城山上，也就是現在的成都，曾經是一片大海。過去迦葉佛（Kasyapa Buddha）時期，有人在西耳河建造了它，模仿多寶佛（Prabhutaratna Buddha）的全身像。那個地方在西北方向，距離雟州二千多里。 問：那裡距離天竺不遠，經常有人去那裡嗎？到了晉朝（266年-420年）時，有僧人在這裡，看到一個土墳，無論怎麼清除都會重新出現，始終無法平整。後來看到土墳裂開，於是深挖了一丈多，獲得了佛像和人的骨頭，都在船上。那些頭骨、肘骨、脛骨，都非常粗大，比現在的人大好幾倍。那是迦葉佛（Kasyapa Buddha）時期，閻浮提（Jambudvipa）的人壽命有二萬歲的時候。現在是劫數衰減的時期，壽命縮短，人也變小了，本來就不是恒常不變的，不必覺得奇怪。最初出土的時候，牽拉移動非常困難。弟子我化作一個老人，指點方便之法，一會兒就成功了。到了周朝（西周：前1046年-前771年；東周：前770年-前256年）滅佛法的時候，暫時隱藏起來，到了隋朝（581年-618年）重新興盛的時候，又再次出現。蜀地的人只知道它很靈驗，是從地裡出來的，也不知道它的根源。看到它的華麗的底座上有『多寶』二字，因此就這麼稱呼它了。 又問：『多寶』這兩個字，是隸書，出現在亡秦（前221年-前207年）的時代，怎麼迦葉佛（Kasyapa Buddha）時期，就已經有這種文字了呢？
【English Translation】 English version Therefore, the Buddha left instructions, which we dare not disobey. Even when we see someone violating the precepts, we have compassion and protect them. When we see someone doing a good deed, we do not investigate even ten thousand faults. We treat matters as if forgetting flaws, and do not dwell on past mistakes. Moreover, the foul odor of humans rises and permeates the sky, reaching 400,000 miles. The pure heavens are filled with beings who are disgusted by it. However, because they have received the Buddha's entrustment to protect the Dharma, they dwell with humans. The devas dare not fail to come. General Wei (Skanda) is the most dedicated to propagating and protecting the Dharma among the thirty-two generals. There are many demon sons and demon daughters who belittle and mock the Bhikshus. Those Bhikshus with weak spiritual power are confused and disturbed by them. General Wei (Skanda) rushes to their aid and eliminates them according to the situation. Therefore, whenever something happens, he needs to go to the Four Heavenly Kings. At that time, the Four Heavenly Kings would rise to greet General Wei (Skanda), praising him for cultivating the pure conduct of a celibate and protecting the True Dharma. I, your disciple, delight in the precepts. All the Vinaya established by the Tathagata in his lifetime are here in this assembly, listening to and receiving the precepts. Question: The Prabhutaratna Buddha (Many Treasures Buddha) in Chengdu, Yizhou, from which dynasty is that statue? Did it emerge from the ground? Answer: On Mount Qingcheng in Yuanki, Shudu, which is now Chengdu, there used to be a vast ocean. In the past, during the time of Kasyapa Buddha (Buddha of the past), someone built it on the Xi'er River, imitating the full form of Prabhutaratna Buddha (Many Treasures Buddha). That place is in the northwest direction, more than two thousand miles away from Huizhou. Question: That place is not far from Tianzhu (India), do people often go there? During the Jin Dynasty (266-420 CE), there was a monk here who saw an earthen grave. No matter how much it was cleared, it would reappear, and it could never be leveled. Later, he saw the grave crack open, so he dug more than ten feet deep and found the statue and human bones, all in a boat. Those skulls, elbow bones, and shin bones were all very large, several times larger than those of people today. That was during the time of Kasyapa Buddha (Buddha of the past), when the people of Jambudvipa (Earth) had a lifespan of 20,000 years. Now is a time of declining kalpa, lifespan is shortened, and people are smaller. It is not constant, so there is no need to be surprised. When it first emerged from the ground, it was difficult to pull and move. I, your disciple, transformed into an old man and pointed out a convenient method, and it was successful in a short time. When the Zhou Dynasty (Western Zhou: 1046-771 BCE; Eastern Zhou: 770-256 BCE) destroyed the Dharma, it was temporarily hidden. When the Sui Dynasty (581-618 CE) revived, it reappeared. The people of Shu only know that it is efficacious and came out of the ground, but they do not know its origin. Seeing the words 'Prabhutaratna' on its ornate pedestal, they named it that. Again, question: The words 'Prabhutaratna' are in the clerical script, which appeared during the time of the fallen Qin Dynasty (221-207 BCE). How could there have been this script during the time of Kasyapa Buddha (Buddha of the past)?
答曰。亡秦李斯隸書。此乃近代。遠承隸書之興。興于古佛之世。現今南洲四面。千有餘洲。莊嚴閻浮一方。百有餘國。文字言音。同今唐國。但以海路遼遠。動數十萬里。重譯莫傳。故使此方封守株柱。不足怪也。師不聞乎。梁顧野王大學之太傅也。周訪字源。出沒不定。故玉篇序云。有開春申君墓。得其銘文。皆是隸字。檢春申。是周武六國同時𨽻文。則非吞併之日也。此國篆隸諸書。尚有茫昧。寧知迦葉佛時之事。史非其耳目之所聞見也。又問。今西京城西。高四土臺。俗云是蒼頡造書之臺。如何云隸書字。古時已有。答云。蒼頡於此臺上增土造高。觀鳥跡者。非無其事。且蒼頡之傳。此土罕知其源。或云黃帝之臣。或云古帝王也。鳥跡之書。時變一途。今所絕有。無益之言。不勞述也。又一天人。姓陸名玄暢。來謁律師云。弟子是周穆王時。生在初天。本是迦葉佛時。天為通化。故周時暫現。所問高四土臺者。其本迦葉佛。於此第三會說法度人。至穆王時。文殊目連來化。穆王從之。即列子所謂化人者是也。化人示穆王高四臺。是迦葉佛說法處。因造三會道場。至秦穆公時。扶風獲一石佛。穆公不識。棄馬坊中。穢污此像。護像神瞋。令公染疾。公又夢上帝極責。覺問侍臣由余。答云。臣聞周穆時。有化人來
此土云。是佛神。穆王信之。於終南山。造中天臺。高千餘尺。基址現在。又于蒼頡臺。造神廟。名三會道場。公今所患。殆非佛為之耶。公聞大怖。語由余曰。吾近獲一石人。衣冠非今所制。棄之馬坊。將非此是佛神耶。由余往視之。對曰。此真佛神也。公取像澡浴。安清凈處。像遂放光。公又怖。謂神瞋也。宰三牲以祭之。諸善神等。擎棄遠處。公又大怖。以問由余。答曰。臣聞佛神清潔。不進酒肉。愛重物命。如護一子。所有供養。燒香而已。所有祭祀。餅果之屬。公大悅。欲造佛像。絕於工人。又問由余。答曰。昔穆王造寺之側。應有工匠。遂于高四臺南村內。得一老人。姓王名安。年百八十。自云曾於三會道場。見人造之。臣今年老。無力能作。所住村北。有兄弟四人。曾於道場內。為諸匠執作。請追共造。依言作之。成一銅像。相好圓備。公悅。大賞賚之。彼人得財。並造功德。于土臺上造重閣。高三百尺。時人號之高四臺。或曰高四樓。其人姓高。大者名四。或曰兄弟四人。同立故也。又問。目連舍利弗。佛在已終。如何重見。答曰。同名六人。此目連。非大目連也。釋迦如來。度大迦葉。后十二年中。來至此臺。其下現有迦葉佛舍利。周穆身游天竺。佛告穆王。彼土現有古塔。可返禮事。王問何方。
佛曰。在鄗京之東南也。又問。今五臺山。中臺之東南。三十里。見有大孚靈鷲寺。兩堂隔澗猶存。南有華園。可二頃許。四時發彩。或雲漢明所立。或云魏孝文帝栽植。如何為實。答云。但是二帝所作。昔周穆之時。已有佛法。此山靈異。文殊所居。周穆于中造寺供養。及阿育王亦依置塔。漢明之初。摩騰法師。是阿羅漢。天眼亦見有塔。請帝立寺。其山形像似靈鷲。名曰大孚。孚者信也。由帝深信佛法。立寺勸人。元魏孝文。北臺不遠。常來禮謁。見人馬行跡。石上分明。其事可驗。豈惟五臺獨驗。今終南山。太白。太華。五嶽名山。皆有聖人。為住持佛法。令法久住。有人設供。感赴徴應。事在別篇。不繁此述也。問。羅什法師。一代所翻之經。人多偏樂。受持轉盛何耶。答曰。其人聰明。善解大乘。以下諸人。同時翻譯者並俊。又一代之寶也。絕後光前。仰之所不及。故其所譯。以悟達為先。得佛遺寄之意。什師德行。位在三賢。所在通化。那煩補闕。隨機而作。故大論一部。十分略九。自余經論。例此可知。冥祥感應。歷代彌新。深會聖旨。罕逢難遇。又蒙文殊指授。令其刪定。特異恒論。又問。幽冥所感。俗中常有神去形朽。如何重來。或經七日多日。如生不異。答曰。人稟七識。識各有神。心識為主。
【現代漢語翻譯】 現代漢語譯本 佛說：在鄗京（地名，具體位置已不可考）的東南方。又問：現在五臺山中臺的東南方三十里處，有一座大孚靈鷲寺，兩座殿堂隔著山澗仍然存在，南邊有一個大約二頃的華園，四季都有色彩。有人說是漢明帝（劉莊，28年-75年）時期建立的，也有人說是魏孝文帝（元宏，467年-499年）栽種的，哪個說法才是真實的？回答說：都是這兩位皇帝所為。從前周穆王（姬滿，約公元前1054年-公元前997年）時期，就已經有了佛法。這座山非常靈異，是文殊菩薩所居住的地方。周穆王在這裡建造寺廟供養。阿育王（孔雀王朝的國王，約公元前304年-公元前232年）也在這裡設定佛塔。漢明帝初期，摩騰法師（具體生卒年不詳）是阿羅漢，用天眼看到這裡有佛塔，於是請求皇帝建立寺廟。這座山的山形像靈鷲山，所以取名為大孚，孚的意思是誠信。因為皇帝深深相信佛法，所以建立寺廟勸導人們。元魏孝文帝（元宏，467年-499年）離北臺不遠，經常來這裡禮拜，看到人馬行走的痕跡，在石頭上非常清晰，這些事情可以驗證。豈止五臺山有這些靈驗，現在終南山、太白山、太華山、五嶽等名山，都有聖人居住，爲了住持佛法，使佛法長久住世。有人在這裡設定供養，能夠感應到聖人的應驗。這些事情在別的篇章里有記載，這裡就不詳細敘述了。問：鳩摩羅什法師（344年-413年）一生所翻譯的經典，人們大多偏愛，受持的人越來越多，這是為什麼呢？回答說：這個人非常聰明，善於理解大乘佛法。和他同時翻譯的那些人也都非常傑出，是那個時代的寶貝。他的成就前無古人，後無來者，讓人仰望而不可及。所以他所翻譯的經典，以悟達為先，得到了佛陀遺留下來的真意。鳩摩羅什法師的德行，位列三賢，所到之處都能通達教化，不需要再做什麼補闕的事情，而是隨機應化而作。所以《大智度論》這部經，十分省略了九分。其餘的經論，也可以依此類推。冥冥之中的祥瑞感應，歷代都不斷涌現，他深刻地領會了佛的旨意，很難遇到像他這樣的人。而且還蒙受文殊菩薩的指點傳授，讓他刪定經典，所以他的譯本特別不同於其他的譯本。又問：幽冥之中所感應的事情，世俗中常常有神識離去，形體朽壞，如何又重新回來，或者經過七天或者更多天，像活著的時候一樣？回答說：人稟賦有七種識，每一種識都有神，其中心識是主要的。
【English Translation】 English version The Buddha said: It is located southeast of Haojing (a place name, the specific location of which is no longer verifiable). Someone asked: Now, 30 li (Chinese mile, approximately 500 meters) southeast of the Central Terrace of Mount Wutai, there is a Dafu Lingjiu Temple, with two halls separated by a stream still existing. To the south is a Huayuan Garden, about two qing (a Chinese unit of area, approximately 6.67 hectares) in size, with colors blooming in all seasons. Some say it was established during the reign of Emperor Ming of Han (Liu Zhuang, 28-75 CE), while others say it was planted by Emperor Xiaowen of Wei (Yuan Hong, 467-499 CE). Which statement is true? The answer is: Both emperors contributed to it. In the time of King Mu of Zhou (Ji Man, approximately 1054-997 BCE), Buddhism already existed. This mountain is very spiritual and is where Manjusri Bodhisattva resides. King Mu of Zhou built a temple here for offerings. King Ashoka (King of the Maurya Dynasty, approximately 304-232 BCE) also erected a pagoda here. In the early years of Emperor Ming of Han, Dharma Master Matanga (exact birth and death years unknown) was an Arhat and saw a pagoda here with his divine eye. Therefore, he requested the emperor to build a temple. The shape of the mountain resembles Lingjiu Mountain, so it was named Dafu, with 'fu' meaning faith. Because the emperor deeply believed in Buddhism, he built the temple to encourage people. Emperor Xiaowen of Yuan Wei (Yuan Hong, 467-499 CE) was not far from the North Terrace and often came here to pay homage, seeing the traces of people and horses clearly on the stones. These things can be verified. It is not only Mount Wutai that has these miraculous events; now, Mount Zhongnan, Mount Taibai, Mount Taihua, and the Five Sacred Mountains all have sages residing there to uphold the Dharma and ensure its long-lasting presence in the world. If someone makes offerings here, they can feel the response of the sages. These matters are recorded in other chapters, so I will not elaborate here. Someone asked: The scriptures translated by Dharma Master Kumarajiva (344-413 CE) in his lifetime are favored by many, and the number of people who uphold them is increasing. Why is this so? The answer is: This person is very intelligent and good at understanding Mahayana Buddhism. The people who translated at the same time as him were also very outstanding and were treasures of that era. His achievements are unprecedented and unsurpassed, making people look up to him with admiration. Therefore, the scriptures he translated prioritize enlightenment and capture the true meaning left behind by the Buddha. Dharma Master Kumarajiva's virtue ranks among the Three Sages, and he can communicate and transform wherever he goes, without needing to do anything to fill in the gaps, but rather acting according to circumstances. Therefore, the Mahaprajnaparamita Sastra was abbreviated by nine-tenths. The same can be said for the rest of the scriptures and treatises. Auspicious responses in the unseen world have continued to emerge throughout the ages. He deeply understood the Buddha's intentions, and it is rare to encounter someone like him. Moreover, he received guidance from Manjusri Bodhisattva, allowing him to revise the scriptures, so his translations are particularly different from other translations. Someone asked again: In the unseen world, there are often cases where the spirit departs and the body decays, how can it return again, or after seven days or more, be the same as when it was alive? The answer is: People are endowed with seven consciousnesses, and each consciousness has a spirit, with the mind-consciousness being the main one.
主雖前去。余神守護。不足怪也。如五戒中。一戒五神。五戒便有二十五神。一戒破。五神去。餘者仍在。如大僧受戒。戒有二百五十。神亦戒戒之中。感得二百五十。防衛比丘。若毀一戒。二百五十神去。餘者恒隨。於是律師。既承靈囑。扶疾筆受。隨聞隨錄。合成十卷。律師憂報將盡。復慮天人將還。筆路蒼茫。無暇餘事。文字亦復疏略。但求聖意。不存文飾。耳目雖倦。不覺神勞。但恨知之不早。今依天人所說。不違三藏教旨。即皆編錄。雖聞天授。還同佛說。始從二月。迄至六月。日別來授。無時暫閑。至冬初。十月三日。師氣力漸微。香幡遍空。天人聖眾。同時發言。從兜率天來請律師。師端坐。一心合掌。斂容而卒。臨終道俗百有餘人。皆見香華迎往升空。云云(出法苑。並高僧傳。其餘鳥獸僧俗生。天。備載經論。及兜率龜鏡集中。真武。乃北方一神耳。今道士以那吒太子。帶貼髏。立真武側。罪莫大焉)。
嵩山
○破灶墮和尚。名氏叵測。天后之世。參嵩山安禪師。通徹禪法。逍遙弗羈。山有廟。靈甚。殿中惟有一灶。遠近烹宰祭祀。凡人拜奏之時。往往見鬼物形兆。師領徒入廟。以杖擊灶三下曰。咄。此灶泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又擊三下。遂傾破墮落。須
【現代漢語翻譯】 現代漢語譯本：即使主神離開了，還有其他的神守護著，這不足為怪。例如，在五戒中，每一戒都有五位神守護，五戒便有二十五位神。如果破了一戒，五位神便離去，其餘的神仍然在。如同大僧受戒，戒條有二百五十條，每一條戒都有神感應，從而得到二百五十位神來防衛比丘。如果毀壞了一條戒，二百五十位神便離去，其餘的神仍然跟隨。於是律師，既然接受了天人的囑託，就帶病筆錄，隨聽隨記，合成了十卷。律師擔心壽命將盡，又顧慮天人將要返回，筆路茫然，沒有空閑做其他事情，文字也因此顯得疏略，但求符合聖意，不追求文采修飾。雖然耳目疲倦，卻不覺得精神勞累，只是遺憾知道得太晚。現在依照天人所說，不違背三藏（Tripitaka，佛教經、律、論三藏）的教旨，就都編錄下來。雖然是聽天人傳授，還如同佛說一般。從二月開始，到六月結束，每天都來傳授，沒有一時空閑。到了冬初，十月初三（武周，載初元年(689年)），律師氣力漸漸衰微，香幡遍佈天空，天人聖眾，同時發言，從兜率天（Tusita Heaven，欲界第四天）來請律師。律師端坐，一心合掌，斂容而逝。臨終時，僧俗一百多人，都看見香花迎往升空。云云（出自《法苑珠林》和《高僧傳》，其餘鳥獸僧俗的生、天等情況，都詳細記載在經論和《兜率龜鏡集》中。真武（Zhenwu，道教神名），乃是北方的一位神而已。現在道士讓那吒太子（Nezha，中國神話人物）帶著骷髏，站在真武旁邊，罪過太大了）。
嵩山
破灶墮和尚，姓名無法考證。天后（武則天）時期，參拜嵩山安禪師，通徹禪法，逍遙自在不受拘束。山上有座廟，非常靈驗。殿中只有一口灶。遠近的人烹宰牲畜祭祀，凡人拜奏的時候，往往看見鬼物的形貌。和尚帶領徒弟進入廟中，用杖擊打灶三下說：『咄！這灶是泥瓦合成的，聖從何來？靈從何起？竟然這樣烹宰物命！』又擊打三下，於是將灶傾覆打破，使其墮落。
【English Translation】 English version: Even if the main deity departs, there are other deities guarding, which is not surprising. For example, in the Five Precepts, each precept has five deities guarding it, so the five precepts have twenty-five deities. If one precept is broken, five deities will leave, and the rest will remain. Like a great monk receiving precepts, there are two hundred and fifty precepts, and each precept has a deity responding, thus obtaining two hundred and fifty deities to defend the Bhikkhu. If one precept is broken, two hundred and fifty deities will leave, and the rest will still follow. Therefore, the Vinaya Master, having received the instructions of the heavenly beings, recorded them while ill, writing down everything he heard, compiling it into ten volumes. The Vinaya Master was worried that his life was coming to an end, and also concerned that the heavenly beings were about to return, his writing path was uncertain, and he had no time for other matters, so the writing seemed sparse, but he sought to conform to the holy meaning, not pursuing literary embellishment. Although his ears and eyes were tired, he did not feel mentally exhausted, but he regretted knowing it too late. Now, according to what the heavenly beings said, without violating the teachings of the Tripitaka (Three Baskets, the Buddhist scriptures, Vinaya, and Shastras), he compiled and recorded everything. Although it was taught by heavenly beings, it was still like the Buddha's words. Starting from February, ending in June, they came to teach every day, without a moment of leisure. In early winter, on the third day of October (Wu Zhou Dynasty, Zaichu 1st year (689 AD)), the Master's strength gradually weakened, incense banners filled the sky, and the heavenly beings and holy assembly spoke at the same time, coming from Tusita Heaven (the fourth heaven of the desire realm) to invite the Vinaya Master. The Master sat upright, with his palms together in one mind, composed himself and passed away. At the time of his death, more than a hundred monks and laypeople saw incense and flowers welcoming him to ascend into the sky. And so on (From the Dharma Forest Pearl Garden and Biographies of Eminent Monks. The births of other birds, beasts, monks, and laypeople, and their ascensions to heaven, are recorded in detail in the scriptures and the Tusita Turtle Mirror Collection. Zhenwu (a Taoist deity) is only one deity of the north. Now Taoist priests have Nezha (a Chinese mythological figure) carrying a skull, standing next to Zhenwu, which is a great sin).
Mount Song
The monk Pozhuoduo, his name is unknown. During the time of Empress Tianhou (Wu Zetian), he visited Chan Master An of Mount Song, thoroughly understood Chan Dharma, and was free and unrestrained. There was a temple on the mountain, which was very efficacious. There was only a stove in the hall. People from far and near slaughtered animals for sacrifices, and when ordinary people prayed, they often saw the shapes of ghosts. The monk led his disciples into the temple, struck the stove three times with his staff and said, 'Bah! This stove is made of mud and tiles, where does the holiness come from? Where does the efficacy arise from? How can it slaughter living beings like this!' He struck it three more times, and then overturned and broke the stove, causing it to fall.
臾。有一人。青衣峨冠。拜曰。我本灶神。久受業報。今蒙師說無生法。得脫此處。今當生殊勝天上。特來禮謝。師曰。汝是本有之性。非吾強言。神再拜而去(出通載及宋高僧傳○今人被擊。即大生瞋怒。若不瞋怒。如擊木石無異。奚契一咄泥瓦合成之旨。其有伶俐漢子。於此言下薦得。即會無生法矣○叵音頗。不可也)。
循州
○北山神。宣律師問天人曰。南海循州北山。興寧縣界。靈龕寺。多有靈蹟。何也。天人曰。此乃文殊聖者弟子。為此山神。多造惡業。文殊愍之。便來教化。遂識宿命。請為留跡。我常禮事。得離諸惡。文殊為現。今者是也。于貞觀三年。山神命終。生兜率天(見付囑儀○按上生經云。佛言。善男子善女人。犯諸禁戒。造眾惡業。聞彌勒菩薩大悲名字。五體投地。誠心懺悔。是諸惡業。速得清凈。我滅度后。四眾八部。欲生第四天。當於一日。乃至七日。繫念彼天。持佛禁戒。思念十善。行十善道。以此功德。迴向愿生彌勒佛前。隨念往生。所言七日者。且從近論。尚感天報。況復一生而不克獲乎。未曾有經。有受十善之法。此不繁出。言第四天者。名兜率陀天。是彌勒菩薩。于中教化諸天子。若生彼處。即得不退轉地○生兜率天。有數十人。出高僧傳。及兜率龜鏡集中)
【現代漢語翻譯】 現代漢語譯本： 一會兒，有一個人，穿著青色的衣服，戴著高高的帽子，拜見說：『我原本是灶神（掌管廚房的神），長久以來承受著業報。現在蒙受老師您宣說無生之法（不生不滅的真理），得以脫離此處，將要往生殊勝的天上，特地前來禮拜感謝。』老師說：『這是你本有的自性，不是我強加的言語。』灶神再次拜謝而去（出自《通載》和《宋高僧傳》）。現在的人受到觸擊，就大發嗔怒。如果不嗔怒，就如同擊打木頭石頭一樣沒有反應。這又如何契合『一咄泥瓦合成』的旨意呢？如果有機靈的人，能在此言下領悟，就領會了無生法（不生不滅的真理）了。（叵音頗，意為不可）。
循州
北山神。宣律師問天人說：『南海循州北山，興寧縣境內，靈龕寺，多有靈異事蹟，是什麼原因呢？』天人說：『這是文殊（文殊菩薩，智慧的象徵）聖者的弟子，因為做了很多惡業，文殊（文殊菩薩，智慧的象徵）憐憫他，便來教化他，於是他認識到自己的宿命，請求文殊（文殊菩薩，智慧的象徵）為他留下痕跡，我常常禮敬他，得以脫離各種惡報，文殊（文殊菩薩，智慧的象徵）為他顯現，現在就是這樣。』在貞觀三年（629年），山神命終，往生兜率天（欲界第四天，彌勒菩薩的居所）（見《付囑儀》）。按《上生經》說，佛說：『善男子善女人，如果犯了各種禁戒，造作各種惡業，聽到彌勒菩薩（未來佛）大悲的名字，五體投地，誠心懺悔，這些惡業，就能迅速得到清凈。我滅度后，四眾八部，想要往生第四天，應當在一天，乃至七天，繫念彼天，持佛禁戒，思念十善，行十善道，用這些功德，迴向發願往生彌勒佛（未來佛）前，隨著念頭往生。』所說的七天，只是從近處來說，尚且能感得天上的果報，何況一生修行而不能獲得呢？《未曾有經》中有受持十善的方法，這裡不詳細列出。所說的第四天，名叫兜率陀天，是彌勒菩薩（未來佛）在其中教化諸天子的地方，如果往生到那裡，就能得到不退轉地。』往生兜率天（欲界第四天，彌勒菩薩的居所）的有數十人，出自《高僧傳》和《兜率龜鏡集》中）。
【English Translation】 English version: After a while, a person appeared, dressed in green robes and wearing a tall hat. He bowed and said, 'I was originally the Kitchen God (the god who oversees the kitchen), and I have long been subject to karmic retribution. Now, thanks to the teacher's exposition of the Unborn Dharma (the truth of non-birth and non-death), I am able to escape this place and will be reborn in a superior heaven. I have come specifically to pay my respects and express my gratitude.' The teacher said, 'This is your inherent nature; it is not something I have forced upon you.' The Kitchen God bowed again and departed (from 'Tongzai' and 'Song Dynasty Biographies of Eminent Monks'). People nowadays become very angry when struck. If they did not become angry, it would be no different from striking wood or stone. How then would they accord with the meaning of 'a clod of mud and a tile combined'? If there are clever individuals who can understand this statement, they will comprehend the Unborn Dharma (the truth of non-birth and non-death). (The pronunciation of 'po' means 'not permissible').
Xun Zhou
The North Mountain God. The Vinaya Master Xuan asked a deva (a celestial being) , 'In the South Sea Xun Zhou North Mountain, within the boundary of Xingning County, the Lingkan Temple has many miraculous events. What is the reason for this?' The deva (a celestial being) said, 'This is a disciple of the sage Manjusri (Manjusri Bodhisattva, the embodiment of wisdom). Because he committed many evil deeds, Manjusri (Manjusri Bodhisattva, the embodiment of wisdom) took pity on him and came to teach him. Thus, he recognized his past lives and requested Manjusri (Manjusri Bodhisattva, the embodiment of wisdom) to leave traces for him. I often pay homage to him and am able to escape various evil retributions. Manjusri (Manjusri Bodhisattva, the embodiment of wisdom) appeared for him, and this is the present situation.' In the third year of the Zhenguan era (629 AD), the Mountain God died and was reborn in Tushita Heaven (the fourth heaven of the desire realm, the abode of Maitreya Bodhisattva) (see 'Entrustment Ritual'). According to the 'Upper Birth Sutra', the Buddha said, 'Good men and good women, if they have violated various precepts and committed various evil deeds, upon hearing the name of the compassionate Maitreya Bodhisattva (the future Buddha), prostrate themselves with their five limbs and sincerely repent, these evil deeds will quickly be purified. After my parinirvana, the four assemblies and eight divisions, if they wish to be reborn in the fourth heaven, should for one day, or even seven days, focus their minds on that heaven, uphold the Buddha's precepts, contemplate the ten virtues, and practice the ten virtuous paths. With these merits, they should dedicate their aspirations to be reborn before Maitreya Buddha (the future Buddha), and they will be reborn according to their thoughts.' The seven days mentioned are only from a close perspective; even that can bring heavenly rewards. How much more so if one cultivates for a lifetime and cannot attain it? The 'Never Before Sutra' contains methods for upholding the ten virtues, which will not be detailed here. The fourth heaven mentioned is called Tushita Heaven, which is where Maitreya Bodhisattva (the future Buddha) teaches the devas (celestial beings). If one is reborn there, one will attain the stage of non-retrogression.' There are dozens of people who have been reborn in Tushita Heaven (the fourth heaven of the desire realm, the abode of Maitreya Bodhisattva), as recorded in the 'Biographies of Eminent Monks' and the 'Tushita Mirror Collection').
。
于闐國
○沙彌般若彌伽薄。堅持戒行。專誦華嚴。時忽有人合掌言。諸天請師。愿師閉目。俄至天上。天帝釋跪而請曰。今方與修羅戰。屢被摧衄。屈師誦華嚴經。望法力加被。師乘天輅。心念華嚴。以諸天眾。對彼勍敵。修羅見之。忽然潰散。須臾。送歸。身染天香。終身不滅(出華嚴感應錄)。
清
廣州
○南海縣。麻奢鄉。陳公孺。性懷耿侃。喜客無倦。不尚奢美。惟好儉樸。晚年歸信法門。受持六齋。倏興創立精舍之念。于康熙丙午年。舍宅后地。為寶象林。建瑞塔禪寺。誘諸子侄。而趣向佛乘。故令一方知崇三寶。遠惡修善。實藉公焉。癸丑歲。公年六十有六。感微疾數旬。至五月初五日。使人扶游荔圃。以賞新荔。是夜寂然長逝矣。本寺僧眾。即為之修禮懺法。時有沙彌藏一。自東安石驎庵來。執大殿香燈職。午飯畢。趺坐殿後。俟茶上供。而頭忽垂至膝。同坐者。謂其瞌睡。以手觸之不動。方知已絕。呼人共舁上床。移時乃蘇。眾詰之。一曰。初見前殿門外。有數金甲神人。雄偉勇聳。列跪門前。天人雜沓。窒塞虛空。幢幡寶蓋。香華燈燭。樂音遍界。中有一人甚高大。極目望不至首。有二大幡。一題云娑羅樹王佛。一題云越三界菩薩。有二天童。各執一小幡
【現代漢語翻譯】 現代漢語譯本
于闐國（今新疆和田地區）
○ 沙彌般若彌伽薄（Prajñāmita-bhadra，智慧友善）。堅持戒律，專心誦讀《華嚴經》。當時忽然有人合掌說：『諸天邀請法師，希望法師閉上眼睛。』頃刻間到達天上。天帝釋（帝釋天，佛教護法神）跪著請求說：『如今正與修羅（Asura，惡神）戰鬥，屢次被打敗。懇請法師誦讀《華嚴經》，希望得到佛法的加持。』法師乘坐天上的車子，心中默唸《華嚴經》，面對那些強大的敵人。修羅見到后，忽然潰散。不久，被送回人間，身上沾染了天上的香氣，終身不散。（出自《華嚴感應錄》）
清朝（1644-1911）
廣州
○ 南海縣麻奢鄉的陳公孺，性格剛直坦率，喜歡招待客人而不感到厭倦，不崇尚奢侈華麗，只喜歡節儉樸素。晚年歸信佛法，受持六齋日。忽然興起創立精舍的念頭，于康熙丙午年（1726年）捨棄住宅後面的土地，作為寶象林，建造瑞塔禪寺，引導子侄們趨向佛法。因此使一方百姓知道崇敬三寶，遠離罪惡，修習善行，實在依靠陳公孺的功勞。癸丑年（具體年份需要根據上下文確定），陳公孺六十六歲，感到輕微的疾病數旬。到五月初五日，讓人攙扶著遊覽荔枝園，欣賞新上市的荔枝。當夜安詳地去世了。本寺的僧眾，就為他舉行修禮懺法。當時有沙彌藏一，從東安石驎庵來，擔任大殿的香燈職務。午飯完畢，在殿後打坐，等待茶水上供，頭忽然垂到膝蓋。同坐的人，以為他打瞌睡，用手碰他，沒有反應，才知道已經去世。叫人一起抬到床上，過了一會兒才甦醒。眾人詢問他，藏一說：『最初看見前殿門外，有數位金甲神人，雄偉勇猛，排列跪在門前。天人眾多，擁擠堵塞了天空。幢幡寶蓋，香花燈燭，音樂響徹整個世界。其中有一人非常高大，極目遠望也看不到頭。有兩面大幡，一面題寫著娑羅樹王佛（Śālarāja，能滿足眾生願望的佛），一面題寫著越三界菩薩（超越欲界、色界、無色界）。有兩位天童，各自拿著一面小幡』
【English Translation】 English version
Kingdom of Khotan (present-day Hotan area, Xinjiang)
○ Śrāmaṇera (novice monk) Prajñāmita-bhadra (Wisdom Friend). He upheld the precepts diligently and devoted himself to reciting the Avataṃsaka Sūtra (Flower Garland Sutra). At that time, someone suddenly appeared, joined their palms, and said, 'The devas (gods) invite the master. May the master close his eyes.' In an instant, he arrived in the heavens. Indra (Śakra, the ruler of the gods) knelt and pleaded, 'Now we are at war with the Asuras (demons), and we have been repeatedly defeated. We beseech the master to recite the Avataṃsaka Sūtra, hoping for the blessing of the Dharma.' The master rode in the heavenly chariot, mentally reciting the Avataṃsaka Sūtra, facing those powerful enemies. When the Asuras saw this, they suddenly scattered. Shortly after, he was sent back to the human world, his body imbued with heavenly fragrance, which never faded throughout his life. (From Records of Avataṃsaka Responses)
Qing Dynasty (1644-1911)
Guangzhou
○ Chen Gongru of Masha Township, Nanhai County, was upright and candid in nature, enjoyed entertaining guests without weariness, did not admire luxury, and only favored frugality and simplicity. In his later years, he turned to the Dharma, observing the six fast days. He suddenly conceived the idea of establishing a retreat, and in the year of Bingwu during the Kangxi reign (1726), he donated the land behind his residence to create the Bao Xiang Grove, building the Rui Ta Zen Monastery, guiding his sons and nephews towards the Buddhist path. Therefore, he enabled the people of the region to know the importance of revering the Three Jewels, staying away from evil, and cultivating goodness, truly relying on the merits of Chen Gongru. In the year of Guichou (specific year needs context), Chen Gongru, at the age of sixty-six, felt slightly ill for several weeks. On the fifth day of the fifth month, he had someone help him stroll through the lychee garden to appreciate the newly ripened lychees. That night, he passed away peacefully. The monks of the monastery then performed repentance rituals for him. At that time, there was a Śrāmaṇera named Zangyi, who came from the Shi Lin Hermitage in Dong'an, serving as the lamp attendant in the main hall. After lunch, he sat in meditation behind the hall, waiting for the tea offering, when his head suddenly drooped to his knees. Those sitting with him thought he was dozing off and touched him, but he did not move, realizing that he had passed away. They called people to carry him to the bed, and after a while, he awoke. The crowd questioned him, and Zangyi said, 'Initially, I saw outside the front hall gate, there were several golden-armored divine beings, majestic and brave, kneeling in front of the gate. The devas were numerous, crowding and blocking the sky. Banners, jeweled canopies, fragrant flowers, lamps, and candles, and musical sounds filled the entire world. Among them, there was one person who was very tall, and one could not see the top even when looking up. There were two large banners, one inscribed with Śālarāja Buddha (King Sāla Tree Buddha, Buddha who fulfills the wishes of all beings), and the other inscribed with the Bodhisattva Who Transcends the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu). There were two celestial children, each holding a small banner.'
。一題云。妙喜世界。一題云極樂天幢。復有一幡。遣藏一執。云。送山主往化樂天。一執之出門。方至橋首。見二長老在後喚云。你未得去。藏一聞之。即便回也。化樂。是欲界第五天也。余惜公入法門日淺。未知出世大道。由福報故。生化樂天。不然。即生第四兜率天。親承彌勒大士。聞深妙法。與給孤長者。把臂同遊龍華三會。證無生忍。寧不快哉(寶象林釋慧弓綠○龍華。謂彌勒佛。當來坐于龍花樹下。成等正覺。三會說法度人。故也。妙喜。是東方阿閦毗佛世界。極樂。是西方阿彌陀佛世界。阿閦毗。此云不動。阿彌陀此云無量壽。若據幡。則公當隨生一佛世界。或其人采語不真。亦未可知。以化樂。極樂。音相近也。若人誠心繪塑佛像。即生妙喜世界。一心專念阿彌陀佛名號。即生極樂世界。按上五幡。俱是接引往生者。故有佛菩薩聖號。然造幡之法。須知有能嚴。所嚴。能嚴者。幡即供具。莊嚴供養于所供佛塔。或諸佛菩薩。不應安佛菩薩尊像。當作禽獸形。或書讚頌偈詞。其所嚴者。是所敬之尊。乃書佛菩薩聖號。即以香華燈燭。種種果食百珍。而供養之。按諸經律。令造幡者。皆是能嚴之幡。如昔給孤長者。既作塔已。欲以幡旗。並雜繪彩。而為供養。佛言。應作。彼不解幡式。佛言。聽作師子幡
【現代漢語翻譯】 一則故事說，有人寫了這樣的題目：『妙喜世界』（妙喜世界，是東方阿閦毗佛的世界）。另一則寫的是『極樂天幢』（極樂，是西方阿彌陀佛的世界）。又有一面幡，上面寫著『遣藏一執』，說要送山主往化樂天（化樂天，是欲界的第五層天）。一個執事拿著幡出門，剛到橋頭，看見兩位長老在後面喊道：『你還不能去。』藏一聽了，就立刻回來了。可惜惜公入佛門時間尚短，還不瞭解出世的大道。因為有福報的緣故，（如果他去世）會生到化樂天。不然，就會生到第四層兜率天，親自接受彌勒大士的教誨，聽聞深奧微妙的佛法，與給孤長者一起，在龍華三會（龍華，指的是彌勒佛將來在龍華樹下成佛，三次集會說法度人）上把臂同遊，證得無生法忍，那不是很快樂嗎？如果按照幡上所寫，那麼惜公應當會隨幡往生到某個佛的世界。或許是那人記錄的語言不準確，也未可知，因為『化樂』和『極樂』發音相近。如果有人誠心繪製佛像，就會往生到妙喜世界。如果一心專念阿彌陀佛的名號，就會往生到極樂世界。按照上面所說的五面幡，都是用來接引往生者的，所以上面有佛菩薩的聖號。然而，製作幡的方法，要知道有能莊嚴的和所莊嚴的。能莊嚴的是幡，也就是供具，用來莊嚴供養佛塔，或者諸佛菩薩。不應該在幡上安放佛菩薩的尊像，可以畫成禽獸的形狀，或者書寫讚頌的偈語。所莊嚴的是所尊敬的對象，也就是書寫佛菩薩的聖號，然後用香、花、燈燭、各種水果和珍貴的食物來供養。按照各種經典和戒律，讓人們製作的幡，都是能莊嚴的幡。例如，以前給孤長者建造佛塔之後，想要用幡旗和各種彩繪來供養。佛說：『應該做。』因為給孤長者不瞭解幡的樣式，佛說：『可以製作獅子幡。』
【English Translation】 One story says, someone wrote the following titles: 'Myoha World' (Myoha World, is the world of Akshobhya Buddha in the East). Another wrote 'Pure Land Heavenly Banner' (Pure Land, is the world of Amitabha Buddha in the West). There was also a banner that read 'Dispatch Zangyi to Execute', saying it would send the mountain master to Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven, is the fifth heaven of the desire realm). A steward took the banner out, and just as he reached the bridge, he saw two elders calling from behind, 'You cannot go yet.' Zangyi heard this and immediately returned. It is a pity that Mr. Xi has not been in Buddhism for long and does not understand the great path of transcending the world. Because of his blessings, (if he passes away) he would be reborn in Paranirmitavasavartin Heaven. Otherwise, he would be reborn in the fourth Tushita Heaven, personally receiving the teachings of Maitreya Bodhisattva, hearing the profound and subtle Dharma, and together with Anathapindika, strolling hand in hand at the Dragon Flower Assembly (Dragon Flower refers to Maitreya Buddha becoming a Buddha under the Dragon Flower tree in the future, holding three assemblies to preach and liberate people), attaining the forbearance of non-origination, wouldn't that be joyful? According to what is written on the banner, Mr. Xi should follow the banner and be reborn in a Buddha's world. Perhaps the person who recorded the language was not accurate, which is also possible, because 'Paranirmitavasavartin' and 'Pure Land' sound similar. If someone sincerely draws Buddha images, they will be reborn in Myoha World. If one single-mindedly recites the name of Amitabha Buddha, they will be reborn in Pure Land. According to the five banners mentioned above, they are all used to receive those who are reborn, so there are the holy names of Buddhas and Bodhisattvas on them. However, the method of making banners requires knowing what can adorn and what is adorned. What can adorn is the banner, which is the offering, used to adorn and offer to the Buddha pagoda, or all Buddhas and Bodhisattvas. One should not place the honored images of Buddhas and Bodhisattvas on the banner, but can draw them in the shape of birds and beasts, or write verses of praise. What is adorned is the object of respect, which is to write the holy names of Buddhas and Bodhisattvas, and then offer incense, flowers, lamps, candles, various fruits, and precious foods. According to various scriptures and precepts, the banners that people are allowed to make are all banners that can adorn. For example, after Anathapindika built the pagoda, he wanted to use banners and various colored paintings to make offerings. The Buddha said, 'It should be done.' Because Anathapindika did not understand the style of the banners, the Buddha said, 'Lion banners can be made.'
。犎牛幡。金趐鳥幡。及龍幡等。于上𦘕作彼之形像。又普廣經云。若四輩男女。臨終之時。若已命過。于其亡日。造作黃幡。懸著剎上。使獲福德。離八難苦。得生十方諸佛凈土。幡蓋供養隨心所愿。至成菩提。幡隨風轉。破碎都盡。成於微塵。幡一轉時。輪王位。乃至吹塵。小王之位。其報無量。然燈供養。照諸幽冥。苦痛眾生。蒙此光明。得互相見。緣此福德。㧞彼眾生。悉得休息)。
華嚴經云。人慾終時。自見中陰相。行惡業者。見三惡受苦。或見閻羅持諸兵仗。囚執將去。或聞苦聲。若行善者。見諸天宮殿。妓女莊嚴。遊戲快樂。如是等勝事。故永明壽禪師云。若心凈。即香臺寶樹凈剎化生。心垢。則丘陵坑坎穢土受質。皆是等倫之果也。
六道集卷一
音釋
帝釋
梵語釋提桓因。華言能天主。謂能為三十三天之主。昔為人時。姓憍尸迦。建立迦葉佛舍利塔。三十二人助修。共生忉利天。帝釋為主。總名三十三天也。
身口七善業
身不殺盜邪淫。口不妄言綺語兩舌惡口。
十惡業十善業
十惡者。身三。殺盜淫。口四。妄言綺語兩舌惡口。意三貪瞋癡。不作是事。名為十善。天臺云。十善有二種。一止。二行。止則但止前惡。不惱於他。行
【現代漢語翻譯】 犎牛幡（犎牛製成的旗旛）。金翅鳥幡（以金翅鳥為形象的旗旛）。及龍幡等。于上面繪製它們的形象。又《普廣經》說，如果四輩男女（比丘、比丘尼、優婆塞、優婆夷）臨終之時，或者已經去世，在其去世之日，製作黃色旗旛，懸掛在佛塔之上，使他們獲得福德，脫離八難之苦，得以往生十方諸佛的清凈國土。用旗旛寶蓋供養，隨心所愿，直至成就菩提。旗旛隨風轉動，破碎成微塵。旗旛轉動一次，可得輪王之位，乃至吹動微塵，也可得小王之位，其果報無量。點燈供養，照亮幽暗之處，使痛苦的眾生，蒙受光明，得以互相看見。憑藉此福德，救拔那些眾生，使他們都得到安息。
《華嚴經》說，人在臨終時，會自己見到中陰身（死亡到投胎之間的過渡狀態）的景象。行惡業的人，會見到三惡道（地獄、餓鬼、畜生）受苦的景象，或者見到閻羅王手持各種兵器，囚禁抓捕他們，或者聽到痛苦的聲音。如果行善業的人，會見到諸天宮殿，非常莊嚴，在那裡遊戲快樂，等等殊勝的事情。所以永明延壽禪師說，如果心清凈，就會在香臺寶樹的清凈剎土化生；如果心污垢，就會在丘陵坑坎的污穢土地受生。這些都是同等因果所導致的。
《六道集》卷一
音釋
帝釋（Śakra）
梵語Śakro devānām indraḥ，漢語意思是能天主，指能夠做三十三天之主。過去做人時，姓憍尸迦（Kauśika），建立迦葉佛（Kāśyapa）舍利塔，三十二人幫助他一起修建，共同往生到忉利天（Trāyastriṃśa），帝釋（Śakra）做他們的主，總稱為三十三天。
身口七善業
身體方面不做殺生、偷盜、邪淫。口語方面不說謊言、綺語、兩舌、惡口。
十惡業、十善業
十惡業是：身體方面有殺生、偷盜、邪淫；口語方面有妄言、綺語、兩舌、惡口；意念方面有貪婪、嗔恨、愚癡。不做這些事，就叫做十善業。天臺宗說，十善業有兩種：一是止，二是行。止就是停止做惡事，不惱害他人；行
【English Translation】 'Dhvajapatākā' (banners made of Bos gaurus hide). 'Garuda-dhvajapatākā' (banners with the image of Garuda). And dragon banners, etc., with their respective images painted on them. Furthermore, the 'Puguang Jing' (Universal Light Sutra) states: 'If men and women of the four classes (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) are approaching death, or have already passed away, on the day of their passing, making yellow banners and hanging them on stupas will enable them to obtain blessings, be freed from the eight difficulties, and be reborn in the pure lands of the Buddhas in the ten directions. Offering banners and canopies according to their wishes will lead them to achieve Bodhi. As the banners turn in the wind, even if they are broken into dust, each turn of the banner brings the reward of a Wheel-Turning King's position, and even the blowing of dust brings the reward of a small king's position. The rewards are immeasurable. Offering lamps illuminates the darkness, allowing suffering beings to receive light and see each other. Through this merit, those beings are rescued and find rest.'
The 'Avataṃsaka Sūtra' (Flower Garland Sutra) states: 'When a person is about to die, they will see the appearance of the 'antarābhava' (intermediate state between death and rebirth). Those who have committed evil deeds will see the suffering of the three evil realms (hell, hungry ghosts, animals), or see Yama (the lord of death) holding weapons, imprisoning and capturing them, or hear cries of suffering. Those who have performed good deeds will see the palaces of the heavens, adorned with splendor, and enjoy games and happiness, and other such wonderful things.' Therefore, Chan Master Yongming Yanshou said: 'If the mind is pure, one will be born in a pure land with fragrant terraces and jeweled trees. If the mind is defiled, one will be born in defiled lands of hills, pits, and mounds. These are all the results of corresponding causes.'
Collected Works on the Six Realms, Volume 1
Phonetic Interpretation
Śakra (帝釋)
In Sanskrit, Śakro devānām indraḥ, which in Chinese means 'Lord of the Able Heaven,' referring to the one who can be the lord of the Thirty-three Heavens. In the past, when he was a human, his surname was Kauśika (憍尸迦). He built a stupa for the relics of Kasyapa Buddha (迦葉佛), and thirty-two people helped him build it. Together, they were reborn in the Trāyastriṃśa Heaven (忉利天). Śakra (帝釋) became their lord, and they are collectively called the Thirty-three Heavens.
The Seven Wholesome Deeds of Body and Speech
The body does not kill, steal, or engage in sexual misconduct. The mouth does not lie, use flowery language, engage in divisive speech, or use harsh language.
Ten Evil Deeds and Ten Good Deeds
The ten evil deeds are: three of the body—killing, stealing, and sexual misconduct; four of the mouth—lying, flowery language, divisive speech, and harsh language; and three of the mind—greed, hatred, and delusion. Not doing these things is called the ten good deeds. The Tiantai school says that there are two types of ten good deeds: stopping and acting. Stopping means simply ceasing to do evil and not harming others; acting
則修行勝德。利樂一切。此二通稱善者。善以順理為義。息倒歸真。故云順理。止則息于重倒之惡。行則漸歸勝道之善。故止行二種。皆名為善。或加以道名。以能通至樂果故也。
埏埴
上音膻。和土也。下音實。黏土也。老子曰。埏埴以為器。即打瓦也。
帢
音掐。帽也。
窘
群字上聲。困也。
轆轤
上音六。下音盧。井上汲水圓轉木也。
鄗
豪上聲。邑名。在常山。漢光武。分鄗字為高邑。
舁
音于。對舉也。
由旬
有三別。大者六十里。中者四十里。下者三十里。
八萬四千
問曰。教中常言八萬四千。何耶。答曰。此其大數也。亦人身中有八萬四千毛孔。心具八萬四千塵勞煩惱。故佛說八萬四千法門。以對治之。問。又常言七七之期。何耶。答。人在胎時。七七日。形具五體死時。極至七七日。必定託生也。余如后釋。
小品般若
十卷。
大品般若
三十卷。
犎
音風。牛名。出罽賓國。形如橐駝。脊上高隆。
二十五有
一四州。東西南北。二四惡趣。修羅。鬼。畜。地獄。三六慾天。四梵天王。五無想天。六五那含天。七四
【現代漢語翻譯】 現代漢語譯本 那麼修行所獲得的殊勝功德，就能利益和快樂一切眾生。這兩者都可以通稱為『善』。善的意義在於順應真理，止息顛倒，迴歸真如，所以說是順應真理。『止』就是止息種種顛倒的惡行，『行』就是逐漸歸向殊勝之道的善行。因此，『止』和『行』這兩種行為，都可以稱為『善』。或者加上『道』這個名稱，因為它們能夠通向快樂的果報。
埏埴（shān zhí）： 『埏』字讀shān，是和泥的意思。『埴』字讀shí，是黏土的意思。《老子》中說：『埏埴以為器』，就是打瓦的意思。
帢（qià）： 讀音qià，是帽子。
窘（jiǒng）： 讀音jiǒng，是困窘的意思。
轆轤（lù lu）： 『轆』字讀lù，『轤』字讀lu，是井上汲水的可以圓轉的木製工具。
鄗（hào）： 讀音hào，上聲，是地名，在常山。東漢光武帝（25年-57年）時，將『鄗』字拆分為『高邑』。
舁（yú）： 讀音yú，是抬舉的意思。
由旬（yóu xún）： 有三種不同的說法：大的由旬是六十里，中的由旬是四十里，小的由旬是三十里。
八萬四千： 問：經典中常說『八萬四千』，是什麼意思呢？答：這是個大概的數字。也指人身中有八萬四千個毛孔，心中具有八萬四千種塵勞煩惱。所以佛說了八萬四千法門，來對治這些煩惱。問：又常說『七七之期』，是什麼意思呢？答：人在胎中的時候，七七四十九天，就具備了五體的形狀；死的時候，最遲到七七四十九天，必定會投胎轉世。其餘的解釋在後面。
小品般若： 共十卷。
大品般若： 共三十卷。
犎（fēng）： 讀音fēng，是牛的名稱，產于罽賓國（今克什米爾一帶）。形狀像駱駝，脊背上高高隆起。
二十五有： 一、四洲（指東勝身洲、西牛貨洲、南贍部洲、北俱盧洲）。二、四惡趣（修羅、鬼、畜生、地獄）。三、六慾天。四、梵天王。五、無想天。六、五那含天。七、四
【English Translation】 English version Then, the superior merits cultivated will benefit and bring joy to all beings. Both of these can be generally called 'good'. The meaning of 'good' lies in conforming to the truth, ceasing inversion, and returning to the true nature, hence it is said to be conforming to the truth. 'Cessation' means ceasing the evils of repeated inversion, and 'practice' means gradually returning to the goodness of the superior path. Therefore, both 'cessation' and 'practice' are called 'good'. Or add the name 'path', because they can lead to the fruit of happiness.
埏埴 (shān zhí): 『埏』 (shān) means mixing soil. 『埴』 (zhí) means sticky soil. Lao Tzu said: '埏埴以為器' (shān zhí yǐ wéi qì), which means making tiles.
帢 (qià): Pronounced qià, it means a hat.
窘 (jiǒng): Pronounced jiǒng, it means being in distress.
轆轤 (lù lu): 『轆』 (lù) and 『轤』 (lu) refer to a wooden tool on a well for drawing water that can rotate.
鄗 (hào): Pronounced hào, rising tone, it is a place name, located in Changshan. During the reign of Emperor Guangwu of the Eastern Han Dynasty (25-57 AD), the character 『鄗』 was split into 『高邑』.
舁 (yú): Pronounced yú, it means to lift together.
由旬 (yóu xún): There are three different explanations: a large yojana is sixty li, a medium yojana is forty li, and a small yojana is thirty li.
Eighty-four thousand: Question: The teachings often mention 'eighty-four thousand', what does it mean? Answer: This is an approximate number. It also refers to the eighty-four thousand pores in the human body, and the eighty-four thousand defilements and afflictions in the mind. Therefore, the Buddha spoke of eighty-four thousand Dharma gates to counteract these afflictions. Question: What does 'the period of seven sevens' often refer to? Answer: When a person is in the womb, after seven sevens (forty-nine) days, the five aggregates are formed; at the time of death, at the latest after seven sevens (forty-nine) days, one will definitely be reborn. The rest of the explanation is later.
Smaller Perfection of Wisdom: Ten volumes.
Larger Perfection of Wisdom: Thirty volumes.
犎 (fēng): Pronounced fēng, it is the name of a cow, produced in Kipin (present-day Kashmir area). It looks like a camel, with a high hump on its back.
Twenty-five Existences: 1. Four Continents (Purvavideha, Aparagodaniya, Jambudvipa, Uttarakuru). 2. Four Evil Destinies (Asura, Ghost, Animal, Hell). 3. Six Desire Heavens. 4. Brahma Heaven Kings. 5. Non-Perception Heaven. 6. Five Pure Abodes Heavens. 7. Four
禪天。八四空天。然此二十五有。總在六道中。有生有死也。梵王。無想。那含。總在四禪天。由外道謂梵王。為生萬物之主。謂無想以無心為涅槃。五那含為真解脫。故此別立其名也。
八部
一諸天。二龍眾。三夜叉。四乾闥婆。五阿修羅。六迦樓羅。七緊那羅。八摩睺羅伽。
四眾
出家二眾。比丘比丘尼。在家二眾。優婆塞優婆夷。俱受五戒者。
譴謫
上音牽去聲。下音窄。責罰。
法喜禪悅食
以愛樂大法。得法資長道種。心生歡喜。不嗜世味。常持正念。是為法喜食。由得禪定自資。長養慧命。道品圓明。正念現前。心生喜樂不貪世味。是為禪悅食。
郗
音希○昔陳針。是智者大師之兄。為梁晉安王中兵參軍。年四十。仙人張果相之曰。死在期月。師令行方等懺。針見天堂門牌曰。陳針之堂。后十五年。當生於此。果后見針。驚問曰。君服何藥。答曰。但修懺耳。果曰。若非道力。安能超死。竟延十五年而終。武帝為郗氏禮懺。尚生忉利。而針躬修懺法。豈不天堂預置乎。
十二緣生
亦名緣起。亦名因緣。所謂無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老
【現代漢語翻譯】 現代漢語譯本 禪天：指四禪八定中的四禪天。八四空天：指四禪八定中的四空天。然而，這二十五有（三界中的二十五種存在狀態），總是在六道輪迴之中，有生有死。 梵王（色界初禪天主），無想天（色界第四禪天中，外道認為無心是涅槃的境界），那含天（色界第四禪天的五不還天），總是在四禪天中。因為外道認為梵王是創造萬物的主宰，認為無想天以無心為涅槃，五那含天是真正的解脫，所以特別設立這些名稱。
八部： 一、諸天（天神）。二、龍眾（龍神）。三、夜叉（一種鬼神）。四、乾闥婆（香神或樂神）。五、阿修羅（一種好戰的神）。六、迦樓羅（金翅鳥）。七、緊那羅（歌神）。八、摩睺羅伽（大蟒神）。
四眾： 出家二眾：比丘（男性出家人）、比丘尼（女性出家人）。在家二眾：優婆塞（男性在家居士）、優婆夷（女性在家居士）。都是受持五戒的人。
譴謫： 上音牽去聲，下音窄。意思是責備和懲罰。
法喜禪悅食： 因為喜愛和信樂大法，從佛法中獲得滋養，增長菩提道種，心中生起歡喜，不貪戀世俗的滋味，常常保持正念，這叫做『法喜食』。因為從禪定中獲得資養，增長智慧之命，菩提道品圓滿明亮，正念現前，心中生起喜樂，不貪戀世俗的滋味，這叫做『禪悅食』。
郗： 音希。昔日陳針，是智者大師的兄長，擔任梁朝晉安王的中兵參軍。四十歲時，仙人張果對他相面說：『你的死期就在一個月內。』智者大師讓陳針修行《方等懺》。陳針見到天堂的門牌上寫著：『陳針之堂』，預示他十五年後將生於此。後來張果見到陳針，驚訝地問：『你服用了什麼藥？』陳針回答說：『只是修行懺法罷了。』張果說：『如果不是道力，怎麼能超越死亡？』陳針最終延壽十五年而終。梁武帝為郗氏禮懺，尚且只能往生忉利天，而陳針親自修行懺法，難道不是預先在天堂安排好了位置嗎？
十二緣生： 也叫緣起，也叫因緣。就是說：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老。
【English Translation】 English version Dhyana Heavens: Refers to the heavens of the Four Dhyanas in the Four Dhyanas and Eight Attainments. Eight Heavens of Emptiness: Refers to the Four Heavens of Emptiness in the Four Dhyanas and Eight Attainments. However, these Twenty-Five Existences (the twenty-five states of existence in the Three Realms) are all within the Six Paths of Rebirth, with birth and death. Brahma Kings (lords of the First Dhyana Heaven in the Form Realm), Non-Thinking Heaven (in the Fourth Dhyana Heaven of the Form Realm, where externalists believe that non-thinking is Nirvana), Anagamin Heavens (the Five Pure Abodes of the Fourth Dhyana Heaven in the Form Realm) are all within the Four Dhyana Heavens. This is because externalists believe that Brahma Kings are the masters who create all things, that the Non-Thinking Heaven takes non-thinking as Nirvana, and the Five Anagamin Heavens are true liberation, so these names are specifically established.
The Eight Classes of Beings: 1. Devas (gods). 2. Nagas (dragon gods). 3. Yakshas (a type of demon). 4. Gandharvas (celestial musicians or aroma spirits). 5. Asuras (a type of warlike deity). 6. Garudas (golden-winged birds). 7. Kinnaras (celestial musicians). 8. Mahoragas (great serpent deities).
The Four Assemblies: The Two Assemblies of the Ordained: Bhikshus (male monastics), Bhikshunis (female monastics). The Two Assemblies of the Laity: Upasakas (male lay practitioners), Upasikas (female lay practitioners). All are those who uphold the Five Precepts.
Censure and Punishment: The upper sound is 'qiān' with a departing tone, the lower sound is 'zhǎi'. It means to reprimand and punish.
The Food of Dharma Joy and Dhyana Bliss: Because of loving and delighting in the Great Dharma, obtaining nourishment from the Dharma, increasing the seeds of Bodhi, joy arises in the heart, not craving worldly flavors, constantly maintaining right mindfulness, this is called 'Food of Dharma Joy'. Because of obtaining nourishment from Dhyana, increasing the life of wisdom, the factors of Bodhi are perfectly clear, right mindfulness manifests, joy arises in the heart, not craving worldly flavors, this is called 'Food of Dhyana Bliss'.
Chi: Pronounced 'Xī'. Formerly, Chen Zhen, was the elder brother of Great Master Zhiyi, serving as a military advisor to the Prince of Jin'an in the Liang Dynasty (502-557). At the age of forty, the immortal Zhang Guo divined his fate, saying: 'Your death is within a month.' The Master had Chen Zhen practice the 'Fang Deng Repentance'. Chen Zhen saw a plaque on the gate of heaven that read: 'Hall of Chen Zhen', indicating that he would be born there fifteen years later. Later, Zhang Guo saw Chen Zhen and asked in surprise: 'What medicine have you taken?' Chen Zhen replied: 'Just practicing repentance.' Zhang Guo said: 'If not for the power of the Dao, how could you transcend death?' Chen Zhen ultimately extended his life by fifteen years and died. Emperor Wu of Liang (464-549) performed repentance rituals for the Chi family, and they were only reborn in the Trayastrimsa Heaven, while Chen Zhen personally practiced repentance, wouldn't that be arranging a place in heaven in advance?
The Twelve Links of Dependent Origination: Also called Dependent Arising, also called Cause and Condition. That is to say: Ignorance conditions Volitional Action, Volitional Action conditions Consciousness, Consciousness conditions Name and Form, Name and Form conditions the Six Entrances, the Six Entrances condition Contact, Contact conditions Feeling, Feeling conditions Craving, Craving conditions Grasping, Grasping conditions Becoming, Becoming conditions Birth, Birth conditions Old Age.
死。此名三世因果。循環之法也。無明行二。是過去因。識名色六入觸受五。名現在果。愛取有三。名現在因。生老死二。名未來果。詳如余處。 卍新續藏第 88 冊 No. 1645 六道集
六道集卷二
廣州南海寶象林沙門弘贊在犙輯
人道
梵語。那羅摩納。此云人。人者忍也。謂於世間違順之境。情能安忍故也。立世論云。何故名人道。此有八義。一聰明。二為勝。三意微細。四正覺。五智慧增上。六能別虛實。七聖道正器。八聰慧業所生。又由先造作增長中品身語意妙行。往彼生彼。令彼生相續。故名人趣。又多憍慢。故名人。於五趣中。憍慢多者。無如人也。又能寂靜意。故名人。於五趣中。能寂靜意。無如人也。然人身難得。正法難聞。今人身已得。復聞正法。不聞正法。便纏世見。寧知三世六趣輪迴。修人天因。造涅槃道。且光陰迅速。如白駒過隙。不謀早修。更待何時。轉息即是來世。奚定生方。善因未建。惡果斯彰。一失人身。非論劫數。故付法藏經云。人身不堅。腐敗危脆。猶如聚沫。須臾變滅。無常既至。誰有存者。口氣不來。青腫臭爛。發毛爪齒。狼籍在地。故知人身惟苦無常。復有愚智貧富貴賤。種種不等。悉由前生所造善惡之業不同。故其果報非
【現代漢語翻譯】 現代漢語譯本 死。這被稱為三世因果的循環法則。無明和行是過去的因，識、名色、六入、觸、受這五者是現在的果。愛、取、有這三者是現在的因，生和老死是未來的果。詳細情況可以參考其他地方。 《卍新續藏》第88冊 No. 1645 《六道集》
《六道集》卷二
廣州南海寶象林沙門弘贊編輯
人道
梵語：那羅摩納（Naramaṇa），這裡翻譯為『人』。人，意味著忍耐。指的是在世間面對違背和順從的境況時，情感能夠安忍。 《立世論》中說，為什麼稱為人道？這裡有八個原因：一、聰明；二、最為殊勝；三、心思細膩；四、具有正覺；五、智慧增長；六、能夠分辨虛假和真實；七、是修習聖道的合適載體；八、由聰慧的業力所生。 又由於先前造作和增長了中品的身語意妙行，往生到那裡，使那裡的生命得以延續，所以稱為人趣。 又因為多有驕慢，所以稱為人。在五趣之中，驕慢最多的，沒有超過人的。 又能夠寂靜意念，所以稱為人。在五趣之中，能夠寂靜意念的，沒有超過人的。 然而人身難以獲得，正法難以聽聞。現在人身已經得到，又聽聞了正法。如果不聽聞正法，就會被世俗的見解所纏繞，哪裡會知道三世六趣的輪迴，修習人天之因，建造涅槃之道呢？況且光陰迅速，如白駒過隙，不早做打算修行，更要等待何時呢？轉眼之間就是來世，哪裡能確定會生在何方？善因尚未建立，惡果就會顯現。一旦失去人身，就不是用劫數可以計算的了。所以《付法藏經》中說，人身不堅固，腐敗而脆弱，猶如聚沫，須臾之間就會變滅。無常一旦到來，誰能夠存在呢？氣息一旦停止，身體就會青腫腐爛，頭髮、毛髮、爪子、牙齒，散亂地落在地上。所以要知道人身唯有苦難和無常。而且還有愚笨和聰明、貧窮和富貴、尊貴和卑賤，種種不同，都是由於前生所造的善惡之業不同，所以其果報也不同。
【English Translation】 English version Death. This is called the law of the cycle of cause and effect through the three lifetimes. Ignorance and action are the causes of the past. Consciousness, name and form, the six entrances, contact, and sensation are the five effects of the present. Love, grasping, and existence are the three causes of the present. Birth, old age, and death are the two effects of the future. Details can be found elsewhere. Supplement to the Wan (卍) New Edition of the Buddhist Canon, Volume 88, No. 1645, Collection of the Six Realms
Collection of the Six Realms, Volume Two
Compiled by Śramaṇa Hongzan of Bao Xiang Forest Monastery, Nanhai, Guangzhou
The Human Realm
In Sanskrit: Naramaṇa (那羅摩納). Here it is translated as 'human'. 'Human' means endurance. It refers to the ability of emotions to endure in the face of agreeable and disagreeable circumstances in the world. The Lokānuśāsanā says, 'Why is it called the human realm?' There are eight reasons: 1. Intelligence; 2. Being superior; 3. Subtle mind; 4. Right awareness; 5. Increased wisdom; 6. Ability to distinguish between falsehood and truth; 7. A suitable vessel for the path to enlightenment; 8. Born from the karma of intelligence. Furthermore, due to previously creating and increasing middling virtuous actions of body, speech, and mind, one is reborn there, causing the continuation of life there, hence it is called the human realm. Also, because of much arrogance, it is called human. Among the five realms, none is more arrogant than humans. Also, because of the ability to quiet the mind, it is called human. Among the five realms, none is better at quieting the mind than humans. However, a human body is difficult to obtain, and the true Dharma is difficult to hear. Now that a human body has been obtained, and the true Dharma has been heard, if one does not hear the true Dharma, one will be entangled in worldly views. How would one know about the cycle of rebirth through the three lifetimes and the six realms, cultivate the causes for rebirth in the human and heavenly realms, and build the path to Nirvana (涅槃)? Moreover, time passes quickly, like a white colt glimpsed through a crack. If one does not plan to cultivate early, when will one wait? The next breath is the next life; where can one be certain of being born? If good causes have not been established, bad consequences will manifest. Once one loses the human body, it is not a matter of kalpas (劫) to regain it. Therefore, the Fu Fa Zang Jing says, 'The human body is not firm, it is corruptible and fragile, like a mass of foam, it changes and disappears in an instant. When impermanence arrives, who can remain? Once the breath stops, the body will be blue, swollen, and rotten, hair, fur, nails, and teeth scattered on the ground.' Therefore, know that the human body is only suffering and impermanence. Moreover, there are foolish and wise, poor and rich, noble and lowly, all kinds of inequalities, all due to the different good and bad karma created in previous lives, so the karmic rewards are also different.
一。而所居處。亦復各異。是有四大州。及八中州。諸餘小州之途分。然皆不免三災八苦。智者觀之。理應生厭。速求解脫。原其始也。爰此世界初成。大地為一海水。由風鼓激。和合一類。猶如熟乳。既其冷已。有凝結生。其海水后漸成於地。上有地味。色香美味。悉皆具足。時彼色界光音諸天。或有福盡來生。或樂觀新地來下。性多輕躁。以指嘗其地味。如是轉三。得其甜美。食之不已。漸生粗肥。失天妙色神足光明。冥然大暗。後有黑風吹彼海水。漂出日月。置須彌邊。安日道中。繞須彌山。照四天下。時諸人輩。見出則歡。見入則懼。自茲以後。晝夜晦朔。春秋歲數。終而復始。劫初成時。諸天來下為人。皆悉化生。身光自在。神足飛行。無有男女尊卑。眾共生世。故名眾生。食地味多者。顏色粗悴。其食少者。顏色光澤。遂生勝負。因緣勝負。便生是非。地味稍歇。咸皆懊惱。又生地皮。狀如薄餅。地皮又滅。又生地膚。地膚滅故。又生自然地肥。地肥不生。便生兩枝葡萄。其味亦甘。久久食多。共相形笑。葡萄不生。便生粇米。不種自生。無有糠穢。長於四指。旦暮收刈。苗即隨生。至旦暮時。米便成熟。雖複數取。而無異狀。以此充食。長壽而住。時彼眾生。由段食故。滓穢在身。為欲蠲除。便成二道
【現代漢語翻譯】 現代漢語譯本 一。他們所居住的地方也各自不同。有四大部洲和八中洲，以及其他小洲的區分。然而，所有這些都無法避免三災八苦。有智慧的人觀察這些，理應產生厭惡，迅速尋求解脫。追溯其開始，當這個世界剛形成時，大地是一片海水，由風鼓動激盪，混合成一體，就像煮熟的牛奶。冷卻之後，便有凝結產生。海水後來逐漸形成陸地，上面有地味（大地的滋味，營養），色香味都具備。當時那些光音諸天（色界第二禪天的天人），有的因為福報享盡而轉生到此，有的因為喜歡新形成的陸地而下來。他們天性輕浮急躁，用手指嘗試地味，這樣反覆幾次，覺得甜美，便不停地食用。漸漸地，身體變得粗壯肥胖，失去了天上的美妙顏色、神通和光明，世界變得一片黑暗。後來有黑風吹動海水，漂出日月，放置在須彌山（世界的中心）旁邊，安置在日道中，環繞須彌山，照耀四大天下。當時人們看見太陽出來就歡喜，看見太陽落下就恐懼。從這以後，便有了晝夜、晦朔（農曆每月初一和十五）、春秋、歲數，週而復始。劫初形成時，諸天下來成為人，都是化生，身體有光芒，能夠自在地飛行，沒有男女尊卑的分別，共同生活在這個世界上，所以叫做眾生。食用地味多的人，臉色粗糙憔悴；食用地味少的人，臉色光澤。於是產生了勝負之心。因為勝負的因緣，便產生了是非。地味漸漸消失，大家都感到懊惱。又生出地皮，形狀像薄餅。地皮又消失了，又生出地膚。地膚消失後，又生出自然地肥。地肥不再生長，便生出兩枝葡萄，味道也很甘甜。長久地食用，互相嘲笑對方。葡萄不再生長，便生出粇米（沒有經過精細加工的稻米），不種植自己生長，沒有糠皮和雜質，長約四指。早晚收割，稻苗隨即生長。到了早晚的時候，米便成熟。雖然多次取用，卻沒有變化。用這些米來充飢，長壽地居住。當時那些眾生，因為食用段食（需要咀嚼的食物）的緣故，身體里產生了污穢，爲了清除這些污穢，便形成了兩個通道
【English Translation】 English version I. And the places where they dwell are also different. There are the four great continents and the eight middle continents, as well as the divisions of other small continents. However, all of these cannot escape the three calamities and eight sufferings. The wise, observing these, should naturally generate aversion and quickly seek liberation. Tracing back to its beginning, when this world was first formed, the earth was a sea, stirred and agitated by the wind, mixing into one, like cooked milk. After it cooled, there was coagulation. The seawater gradually formed land, which had earth-flavor (the taste and nutrition of the earth), with all colors, fragrances, and flavors. At that time, those Ābhāsvara gods (gods of the second dhyana heaven in the Form Realm), some because their blessings were exhausted and they were reborn here, and some because they liked the newly formed land and came down. They were naturally frivolous and impetuous, tasting the earth-flavor with their fingers. After repeating this several times, they found it sweet and ate it continuously. Gradually, their bodies became coarse and fat, losing the wonderful colors, supernatural powers, and light of the heavens, and the world became dark. Later, a black wind blew the seawater, drifting out the sun and moon, placing them beside Mount Sumeru (the center of the world), setting them in the path of the sun, circling Mount Sumeru, illuminating the four great continents. At that time, people rejoiced when they saw the sun rise and feared when they saw the sun set. From then on, there were day and night, waning and waxing (the first and fifteenth of each lunar month), spring and autumn, and years, repeating endlessly. At the beginning of the kalpa (an aeon in Hindu and Buddhist cosmology), when the heavens came down to become humans, they were all born by transformation, their bodies had light, they could fly freely, there was no distinction between male and female, noble and humble, and they lived together in this world, so they were called sentient beings. Those who ate more earth-flavor had rough and haggard complexions; those who ate less earth-flavor had radiant complexions. Thus, the mind of victory and defeat arose. Because of the causes and conditions of victory and defeat, right and wrong arose. The earth-flavor gradually disappeared, and everyone felt distressed. Then, earth-skin grew, shaped like thin pancakes. The earth-skin disappeared again, and then earth-crust grew. When the earth-crust disappeared, natural earth-fat grew. When the earth-fat no longer grew, two branches of grapes grew, and their taste was also sweet. Eating them for a long time, they laughed at each other. When the grapes no longer grew, unhusked rice (rice that has not been finely processed) grew, growing by itself without planting, without chaff or impurities, about four fingers long. Harvesting in the morning and evening, the seedlings grew immediately. By morning and evening, the rice would ripen. Although taken many times, there was no change. Using this rice to fill their hunger, they lived long lives. At that time, those sentient beings, because they ate solid food (food that needs to be chewed), had impurities in their bodies. In order to eliminate these impurities, two passages were formed
。遂有男女根生。便生染著。故相親近。因造非法。諸餘眾生。見此事時。競以糞掃土石。而棄擲之。不共同居。擯于眾外。今時出嫁。以金銀麻豆共擲。皆由昔日糞土棄擲之原本。由彼時人。驅擯出故。樂行惡者。遂共聚集。造立房舍。覆蔽其身。而作非法。此為最初營立家宅。便有家室。時諸眾生。若日暮時。若日朝時。由饑取稻。每日充足。不令余殘。有一眾生。為慵懶故。旦起取稻。遂乃兼將暮時稻來。至暮時。有一同伴。喚共取稻。此人報曰。汝自取去。我旦來取稻。已兼兩時糧訖。時彼同伴。聞斯語已。心便贊曰。此亦大好。我今取時。兼二日糧來。如是彼此。遞相效學。取二日。三日。七日。乃至半月。一月稻來。漸漸倍於前數。由此貪心。日增盛故。遂令稻中生諸糠穢。一刈之時。更不再生。設生之時。其實漸惡。於是諸人競來收采。以貪心積聚故。糠穢轉盛。其稻無力。收采不生。或有遺余。諸人見已。更相告曰。我等分取地界。便各各分之。因此義故。世間田地。始為耕種。遂立疆畔。時一眾生。雖自有田。私盜他谷。再三不休。遂推往眾中。陳說其事。彼反嫌言。為少稻故。對眾辱我。由此緣故。大眾共集。遞相告曰。不知二人。是誰有罪。我等意欲眾中。揀一眾生。顏色端正。形容具足。智
【現代漢語翻譯】 現代漢語譯本 於是就有了男女的性器官產生，隨即產生了染著（貪戀）。因此互相親近，因而造作非法行為。其餘的眾生，見到這件事的時候，就用糞便、垃圾、泥土、石頭來丟棄他們，不與他們共同居住，把他們排斥在眾人之外。現在出嫁時，用金銀、麻豆一起拋擲，都是由於昔日用糞土丟棄的原本。由於當時的人，驅逐排斥他們的緣故，喜歡作惡的人，就共同聚集，建造房舍，遮蔽他們的身體，而作非法之事。這是最初開始建造家宅，便有了家室。當時，眾多的眾生，無論是日暮時分，還是早晨的時候，因為飢餓而取稻米，每天都足夠，不令有剩餘。有一個眾生，因為懶惰的緣故，早晨起來取稻米，於是就兼帶了傍晚時分的稻米一起來。到了傍晚時分，有一個同伴，叫他一起去取稻米，這個人回答說：『你自己去取吧，我早晨來取稻米，已經兼帶了兩份的糧食了。』當時他的同伴，聽到這些話后，心裡便讚歎說：『這也很不錯。我現在取的時候，也兼帶兩天的糧食來。』像這樣彼此，互相效仿學習，取兩天的、三天的、七天的，乃至半個月、一個月的稻米來，漸漸地比之前的數量增加。由於這種貪心，日益增長的緣故，就使得稻米中生出各種糠秕雜物。一次收割之後，不再重新生長。即使生長的時候，它的果實也漸漸變壞。於是眾人爭相前來收割採摘，因為貪心積聚的緣故，糠秕雜物更加繁盛，稻米沒有力量，收割后不再生長。或者有遺漏剩餘的，眾人見到后，互相告知說：『我們分取土地的界限吧。』便各自劃分土地。因為這個緣故，世間的田地，開始被耕種，於是設立了疆界。當時有一個眾生，雖然自己有田地，卻私自偷盜他人的穀物，屢次不停止。於是被推到眾人面前，陳述他的事情。他反而嫌怨說，因為少量的稻米，就在眾人面前羞辱我。因為這個緣故，大眾共同聚集，互相告知說：『不知道這二人，是誰有罪。我們想要在眾人之中，挑選一個眾生，顏色端正，容貌具足，智慧 English version Then there arose the organs of male and female, and consequently, attachment. Therefore, they drew near to each other, thus committing unlawful acts. When other beings saw this, they cast dung, dirt, stones, and rocks at them, refusing to live with them and banishing them from the community. The present-day custom of throwing gold, silver, sesame, and beans at weddings originates from the ancient practice of throwing dung and dirt. Because those people were driven out, those who enjoyed doing evil gathered together, built houses, covered their bodies, and committed unlawful acts. This was the beginning of establishing homes and having families. At that time, the many beings, whether at dusk or dawn, took rice because of hunger, taking enough for each day, leaving no surplus. One being, due to laziness, got up in the morning to take rice and also took the rice for the evening. When evening came, a companion called him to take rice together. This person replied, 'Go and take it yourself. I came in the morning to take rice and have already taken enough for two meals.' When his companion heard these words, he praised in his heart, 'This is also very good. When I take it now, I will also take enough for two days.' In this way, they imitated each other, taking rice for two days, three days, seven days, or even half a month or a month, gradually increasing the amount compared to before. Because of this greed, which increased daily, various husks and impurities grew in the rice. After one harvest, it no longer grew again. Even when it grew, its fruit gradually deteriorated. Therefore, people competed to harvest and gather it. Because of greedy accumulation, the husks and impurities became more abundant, and the rice had no strength, so it did not grow after harvesting. Or if there were any leftovers, the people, seeing them, told each other, 'Let us divide the boundaries of the land.' Then they divided the land among themselves. For this reason, the fields of the world began to be cultivated, and boundaries were established. At that time, one being, although he had his own field, secretly stole the grain of others, repeatedly without stopping. Therefore, he was brought before the assembly, and his deeds were recounted. He instead complained, saying that because of a small amount of rice, he was humiliated in front of the assembly. Because of this, the assembly gathered together and told each other, 'We do not know which of these two is guilty. We want to choose one being from among the assembly, one who is upright in appearance, complete in form, and wise
【English Translation】 English version Then there arose the organs of male and female, and consequently, attachment. Therefore, they drew near to each other, thus committing unlawful acts. When other beings saw this, they cast dung, dirt, stones, and rocks at them, refusing to live with them and banishing them from the community. The present-day custom of throwing gold, silver, sesame, and beans at weddings originates from the ancient practice of throwing dung and dirt. Because those people were driven out, those who enjoyed doing evil gathered together, built houses, covered their bodies, and committed unlawful acts. This was the beginning of establishing homes and having families. At that time, the many beings, whether at dusk or dawn, took rice because of hunger, taking enough for each day, leaving no surplus. One being, due to laziness, got up in the morning to take rice and also took the rice for the evening. When evening came, a companion called him to take rice together. This person replied, 'Go and take it yourself. I came in the morning to take rice and have already taken enough for two meals.' When his companion heard these words, he praised in his heart, 'This is also very good. When I take it now, I will also take enough for two days.' In this way, they imitated each other, taking rice for two days, three days, seven days, or even half a month or a month, gradually increasing the amount compared to before. Because of this greed, which increased daily, various husks and impurities grew in the rice. After one harvest, it no longer grew again. Even when it grew, its fruit gradually deteriorated. Therefore, people competed to harvest and gather it. Because of greedy accumulation, the husks and impurities became more abundant, and the rice had no strength, so it did not grow after harvesting. Or if there were any leftovers, the people, seeing them, told each other, 'Let us divide the boundaries of the land.' Then they divided the land among themselves. For this reason, the fields of the world began to be cultivated, and boundaries were established. At that time, one being, although he had his own field, secretly stole the grain of others, repeatedly without stopping. Therefore, he was brought before the assembly, and his deeds were recounted. He instead complained, saying that because of a small amount of rice, he was humiliated in front of the assembly. Because of this, the assembly gathered together and told each other, 'We do not know which of these two is guilty. We want to choose one being from among the assembly, one who is upright in appearance, complete in form, and wise
慧通達。立為田主。有過者治罰。無過者養育。我等眾人所種之田。各各依法。六分之中。與其一分。爾時眾中。揀得一具足德人。即立為地主。彼即如法治罰。養育人眾。既眾立為地主。由此因緣。世間有剎帝利王種也。時有一眾生。作是念言。世間所有家屬萬物。皆為刺棘癰瘡。今宜舍離。入山行道。靜處思惟。時彼入山。樹下思惟。日日出山。入村乞食。村人見已。加敬供養。眾共稱善。此人乃能捨離家累。入山求道。以其能離惡不善法。守道居貞。潔白其操。因是稱為婆羅門。由此因緣。世間有婆羅門種。彼眾生中。習種種業。遷居逐利。以自營生。因是世間。故有毗舍之種。(商賈也)又彼眾生中。肆力田隴。習諸雜藝。以自生活。因是世間。有首陀羅種。(農人也)由此因緣。故有四姓。而剎利為先。長壽共住。歲數無量。減至八萬四千歲時。人身長八丈。過百年。減一歲。如是減至十歲。人高一尺。復過百年。增一歲。如是增至八萬四千歲。此一減增。名一小劫。共有一千六百八十萬年。如是二十增減。名一中劫。共計有三萬三千六百萬年。然八劫已過。今當第九減劫。人壽當六七十歲間。人高六七尺。(當週尺也)如是住滿二十小劫。則壞劫時至矣。初火災。次水災。三風災。如是壞經二十小劫。山
【現代漢語翻譯】 現代漢語譯本： 慧通達到了一定程度，就被推舉為田地的主人。有過錯的人就進行懲罰，沒有過錯的人就進行供養和培育。我們大家所耕種的田地，各自按照法律，將收成的六分之一交給田主。當時，大眾中選出一位具有德行的人，就立他為地主。他就依法進行懲罰和養育眾人。既然是大眾推舉他為地主，因為這個因緣，世間才有了剎帝利（武士階層）的王族。 當時有一群眾生，心中這樣想：世間所有的家屬和萬物，都是刺、棘、癰、瘡，現在應該捨棄它們，進入山林修行，在安靜的地方思考。當時他們進入山林，在樹下思考，每天都出山，進入村莊乞食。村民們見到他們，都加以尊敬和供養，共同稱讚說：『這些人真能捨棄家庭的拖累，進入山林尋求真道。』因為他們能夠遠離罪惡和不善之法，遵守道義，保持貞潔，潔身自好，因此被稱為婆羅門（祭司階層）。因為這個因緣，世間才有了婆羅門種姓。 那些眾生中，學習各種各樣的行業，遷移居住，追逐利益，用來維持自己的生活。因此世間才有了毗舍（商人階層）種姓（商賈）。還有那些眾生中，努力耕作田地，學習各種雜藝，用來維持自己的生活。因此世間才有了首陀羅（奴隸階層）種姓（農人）。因為這些因緣，所以有了四個種姓，而剎帝利為首。他們長壽共住，歲數無量。減少到八萬四千歲時，人的身高八丈。過一百年，減少一歲。這樣減少到十歲時，人的身高一尺。再過一百年，增加一歲。這樣增加到八萬四千歲。這一減一增，叫做一小劫，共有一千六百八十萬年。這樣二十次增減，叫做一中劫，共計有三千三百六十萬年。然而八劫已經過去，現在是第九個減劫，人的壽命大概在六七十歲之間，身高六七尺（相當於周朝的尺）。這樣住滿二十小劫，那麼壞劫就會到來。最初是火災，其次是水災，第三是風災。這樣經過二十小劫的破壞，山
【English Translation】 English version: Having attained wisdom and understanding, he was established as the master of the fields. Those who erred were punished, and those who did not were nurtured. The fields cultivated by us all were each governed by law, with one-sixth of the harvest given to the master. At that time, among the assembly, a person of complete virtue was chosen and established as the landowner. He then governed and nurtured the people according to the law. Since the multitude established him as the landowner, it was due to this cause that the Kshatriya (warrior class) royal lineage came to be in the world. At that time, there was a group of beings who thought thus: 'All worldly families and things are like thorns, barbs, ulcers, and sores. Now it is fitting to abandon them, enter the mountains to practice the Way, and contemplate in a quiet place.' At that time, they entered the mountains, contemplated under the trees, and went out of the mountains daily to beg for food in the villages. When the villagers saw them, they showed respect and made offerings, commonly praising them, saying: 'These people are truly able to abandon the burdens of family and enter the mountains to seek the Way.' Because they were able to renounce evil and unwholesome dharmas, uphold the Way, remain chaste, and purify their conduct, they were therefore called Brahmins (priest class). Due to this cause, the Brahmin caste came to be in the world. Among those beings, they learned various occupations, migrated and pursued profit to sustain themselves. Therefore, the Vaishya (merchant class) caste (merchants) came to be in the world. Furthermore, among those beings, they exerted their strength in tilling the fields and learning various crafts to sustain their lives. Therefore, the Shudra (laborer class) caste (farmers) came to be in the world. Due to these causes, there came to be four castes, with the Kshatriyas being the foremost. They lived together in longevity, with immeasurable years. When it decreased to eighty-four thousand years, the height of a person was eight 'zhang'. After a hundred years, one year was subtracted. As it decreased to ten years, the height of a person was one 'chi'. After another hundred years, one year was added. As it increased to eighty-four thousand years, this one decrease and one increase is called one small kalpa, totaling sixteen million eight hundred thousand years. Thus, twenty increases and decreases are called one intermediate kalpa, totaling thirty-three million six hundred thousand years. However, eight kalpas have already passed, and now it is the ninth decreasing kalpa, when the lifespan of people is approximately sixty or seventy years, and their height is six or seven 'chi' (equivalent to the Zhou dynasty 'chi'). When these twenty small kalpas are completed, then the kalpa of destruction will arrive. First, there is the fire disaster, then the water disaster, and third, the wind disaster. Thus, after twenty small kalpas of destruction, the mountains
河大地。須彌鐵圍。盡皆碎末。又空空經二十小劫。乃入成劫。復經二十劫。方得成立。如是週而復始。運運無窮焉(光音天。乃色界二禪天也。人從梵天降下。故其語是梵語。書是梵書。自後人隨地轉。語音各異。今惟天竺存焉。婆羅門。此云凈行。猶此方儒者也)。
宋。靜齋學士劉謐三教平心論曰。張橫渠。不信輪迴之說。謂佛言有識之死。受生輪迴。為未之思。此即莊子息我。以死之見也。意謂死則休息。更無餘事矣。殊不知生死無際。輪迴不息。四生六道。隨業受報。而謂之無輪迴可乎。南史載梁武帝。夢眇目僧。執手爐入宮內。欲託生王宮。覺而後宮生子。繹幼即病目。醫療不效。竟眇一目。是為元帝。名臣言行錄載范祖禹將生。其母夢一偉丈夫。立於側曰。我漢將軍鄧禹也。覺而產兒。遂名祖禹。以鄧禹內行淳備。遂字之曰淳夫。以是證之。則儒家之書。固有輪迴說矣。乃以釋氏輪迴之說為非。是何其不之察也。程明道。不信地獄之說。謂佛為下根者。設此偽教。怖令為善。此即小人以小惡為無傷之見也。意謂生作過惡。既死誰復窮治哉。殊不知天地神明。昭布森列。賞善罰惡。如影隨形。而謂之無地獄可乎。名臣言行錄載王荊公子名雱。所為不善。凡荊公悖理傷道之事。多出于雱。及雱死後。
【現代漢語翻譯】 現代漢語譯本： 河大地，須彌鐵圍（須彌山和鐵圍山，佛教宇宙觀中的兩座山），全部都會碎成粉末。然後經過空空經二十小劫（佛教時間單位），才進入成劫（宇宙形成的階段）。再經過二十劫，才得以成立。就這樣週而復始，循環運轉沒有窮盡。（光音天，是二禪天。人從梵天降下來，所以他們的語言是梵語，文字是梵文。之後人們隨著地域變化，語音各不相同，現在只有天竺（古印度）還儲存著。婆羅門，意思是凈行，就像我們這邊的儒者一樣）。
宋朝，靜齋學士劉謐在《三教平心論》中說，張橫渠（張載）不相信輪迴的說法，認為佛說有識之死，會受生輪迴，是沒有經過思考的。這就像莊子所說的『息我』，以死亡為終結的看法。意思是說死了就休息了，沒有其他的事情了。卻不知道生死是沒有邊際的，輪迴是不停止的，四生六道（佛教中的生命輪迴形式），隨著業力接受果報，怎麼能說沒有輪迴呢？《南史》記載梁武帝，夢見一個瞎了一隻眼睛的僧人，拿著手爐進入宮內，想要託生到王宮。醒來之後，後宮生了一個兒子，名叫繹，從小就眼睛有病，醫療沒有效果，最終瞎了一隻眼睛，這就是後來的元帝。名臣言行錄記載范祖禹將要出生的時候，他的母親夢見一個偉丈夫，站在旁邊說，我是漢朝將軍鄧禹。醒來之後就生了一個兒子，於是取名叫祖禹，因為鄧禹的德行淳厚完備，所以字他為淳夫。用這些來證明，儒家的書籍中，本來就有輪迴的說法。卻認為釋迦牟尼的輪迴說是錯誤的，這是多麼的不瞭解啊。程明道（程顥）不相信地獄的說法，認為佛是為下根器的人，設定這種虛假的教義，用恐懼來讓他們行善。這就是小人認為小的惡行沒有傷害的看法。意思是說活著的時候做了壞事，死了之後誰還會追究呢？卻不知道天地神明，昭示遍佈，賞善罰惡，就像影子跟隨形體一樣，怎麼能說沒有地獄呢？《名臣言行錄》記載王安石的兒子名叫雱，所作所為都不好，凡是王安石違背道理傷害道義的事情，大多是出自雱的主意。等到雱死後，
【English Translation】 English version: The rivers, the great earth, Mount Sumeru (the central world-mountain in Buddhist cosmology), and the Iron Ring Mountains (a ring of mountains at the edge of the world in Buddhist cosmology) will all be crushed into powder. Then, after passing through twenty small kalpas (an aeon, a unit of time in Buddhist cosmology) of emptiness, it enters the Formation Kalpa (the stage of the universe's formation). After another twenty kalpas, it is established. Thus, it cycles endlessly, revolving without end. (The Ābhāsvara Heaven is the Second Dhyana Heaven. People descend from the Brahma Heaven, so their language is Sanskrit, and their writing is Sanskrit script. Later, people's languages varied with their locations. Now, only India retains it. Brahmin means 'pure conduct,' like the Confucian scholars here.)
During the Song Dynasty (960-1279), Liu Mi, a scholar of Jingzhai, said in his 'Treatise on the Impartiality of the Three Teachings' that Zhang Hengqu (Zhang Zai, 1020-1077) did not believe in the theory of reincarnation, saying that the Buddha's statement that the death of consciousness leads to rebirth and reincarnation was without thought. This is like Zhuangzi's 'cessation of self,' viewing death as the end. It means that death is rest, and there is nothing else. But they do not know that birth and death are without limit, reincarnation is unceasing, and the four births and six realms (forms of rebirth in Buddhism) receive retribution according to karma. How can it be said that there is no reincarnation? The 'History of the Southern Dynasties' records that Emperor Wu of Liang (464-549) dreamed of a one-eyed monk entering the palace with a hand warmer, wanting to be reborn in the royal palace. After waking up, the empress gave birth to a son, named Yi, who had an eye disease from childhood, and medical treatment was ineffective, eventually losing one eye. This was the later Emperor Yuan. The 'Records of Words and Deeds of Famous Officials' records that when Fan Zuyu was about to be born, his mother dreamed of a great man standing beside her, saying, 'I am Deng Yu, a general of the Han Dynasty (206 BC-220 AD).' After waking up, she gave birth to a son, so he was named Zuyu, because Deng Yu's virtue was pure and complete, so he was styled Chunfu. To prove it with these, the books of Confucianism originally had the theory of reincarnation. Yet they consider the Buddhist theory of reincarnation to be wrong. How ignorant they are! Cheng Mingdao (Cheng Hao, 1032-1085) did not believe in the theory of hell, saying that the Buddha set up this false teaching for those of inferior capacity, using fear to make them do good. This is like a petty person thinking that small evils are harmless. It means that if one does evil while alive, who will pursue it after death? But they do not know that the gods of heaven and earth are clearly arrayed, rewarding good and punishing evil, like a shadow following a form. How can it be said that there is no hell? The 'Records of Words and Deeds of Famous Officials' records that Wang Anshi's (1021-1086) son was named Pang, and his actions were not good. Most of Wang Anshi's actions that violated reason and harmed morality came from Pang's ideas. After Pang died,
荊公彷彿見雱荷鐵枷。立於門側。於是舍所居之半山。為鐘山寺。為修追冥福。以是證之。則儒家之書。固有地獄之說矣。乃謂釋氏地獄之說為無有。何其未之思也。若曰。因果之說。不足信也。則作善降之百祥。作不善降之百殃。積善必有餘慶。積不善必有餘殃。儒家固以因果教人也。豈謂教不足行。謂暴為無傷者。反為知道乎。若曰。齋潔之說不足取也。則不茹葷者。孔子以為祭祀之齋。致齋三日者。禮記以為清明之德。儒家固以齋潔教人也。豈垂肉為林。日食萬錢者。反為美事乎。若曰殺生之戒非是。則成湯之祝網。趙簡子之放生。皆是意也。齊宣不忍一牛。孟子謂之仁術。宋郊救諸螻蟻。君子以為美談。儒家曷嘗不以護生為盛德之事哉。若曰飲酒之戒非是。則大禹之惡旨酒。光武之不飲酒。皆是意也。沉亂之酒。所以干先王之誅。醉而號呶。所以致賓筵之刺。儒家曷嘗不以沉湎為招禍之本哉。若曰盜取之戒。非儒家之所尚。則伊尹所謂非其道也。非其義也。一介不以取諸人。東坡所謂天地之間。物各有主。茍非吾之所有。雖一毫而莫取。是果何說也。若曰妄語之教。非儒家之所急。則司馬溫公。至誠之學。自不妄語始。又其作(資治)通鑑。謂秦孝公不廢移木之賞。齊威公不背曹沫之盟。晉文公不貪伐原之利
。是果何意也。若曰。邪淫之戒為臆說。則美反正剌淫泆見於聲詩之所詠。是儒家未嘗縱人邪淫也。若曰。佈施之說為狂言。則賜貧窮。賑乏絕。見戴禮之所記。是儒家未嘗禁人佈施也。若曰。死則永滅。不復有知。則繫辭云。遊魂為變。孝經云。以鬼享之。左傳云。鬼猶求食。張睢陽云。死當為厲鬼以殺賊。則是既死之後。固有見聞覺知之性也。若曰死雖有知。不復有罪。則書曰。天道福善禍淫。易曰。鬼神害盈福謙。左傳曰。有渝此盟。明神殛之。莊子曰。為不善於幽閑之中也。鬼得而誅之。則是冥冥之中。固有賞善罰惡之事也。世有發奸擿伏如神者。固不致縱有罪。以長奸惡。況權衡予奪。真以神明司之乎。彼聰明正直。不可掩蔽也。不可欺罔也。不徇世人之私情。不畏陽間之權勢也。則有罪者。何以逃刑哉。地獄之說。前既言之矣。至於死而變為畜生。見於儒家之所紀者非一。鯀為黃能。彭生為豕。載於左傳。褒君為龍。載於史記。趙王如意為犬。載於前漢書。是中國未有佛教之前。紀載於儒書者如此。非釋氏創為此說也。賈誼曰。忽然為人兮。何足控搏。化為異物兮。亦何足患。信斯言也。則知人有此身。不可以常保。背善趨惡。不免為異類。聰明不能敵業。富貴豈免輪迴。今日乘肥衣錦。異時銜鐵負鞍。
今日操筆弄墨。他生戴角披毛。必然之理也。故佛以廣大之心。示五乘之教。人乘者。教人持五戒。而常獲人身。不墮于異類也。天乘者。教人修十善。而報得天身。不止於為人也。后之三乘者。教人由聲聞。緣覺。以至於佛道。永斷生死。常住不滅。證無上覺。還度眾生也。天下之大道遠理。孰有過於此者。世有大道遠理。而懵然不知。方且恃其聰明。矜其聲勢。謗襲聖教。多積過愆。而自趨於惡道。其亦可哀也已。大抵人有此身。其生也甚難。其死也甚易。世尊握土。以示其徒。以為輪迴於四生六道之中。得人身者。如手中之土。失人身。如大地之土。蓋謂為善之時少。而謂為惡之時多。是以得人身時少。而失人身時多。則其生也。豈不甚難哉。可不競競業業。晝驚夕惕。為解脫之計乎。佛以解脫法門示天下。凡有血氣心知之性者。皆可趨而入也。而惟根器不凡。智識超卓。得正知見。不墮邪解。能知之耳。李士謙曰。杜宇為鶗鳩。牛哀為虎。君子為鵠。小人為猿。黃母為黿。宣武為鱉。鄧艾為牛。徐伯為魚。斯言皆出儒典。豈釋教之所構哉。
正見經云。時有一比丘。名曰正見。有疑念言。佛說有後世生。至於人死。皆無相報。何以知乎。此問未發。佛已預知。佛告諸弟子。譬如樹本。以一核種。四大包
【現代漢語翻譯】 現代漢語譯本： 今日提筆寫下這些話，是因為來生轉世為長角披毛的畜生，是必然的道理。所以佛以廣大的慈悲之心，宣說了五乘的教法。人乘，是教導人們持守五戒，從而能夠常常獲得人身，不墮落到其他異類之中。天乘，是教導人們修習十善業，從而能夠獲得天人的果報，不只是做人而已。後面的三乘，是教導人們從聲聞、緣覺，一直到成就佛道，永遠斷絕生死輪迴，常住不滅，證得無上正覺，並且反過來度化眾生。天下的大道至理，有什麼能夠超過這些呢？世上存在著這樣的大道至理，人們卻懵然不知，反而仗恃自己的聰明，炫耀自己的聲勢，誹謗攻擊聖人的教誨，積累了許多的罪過，從而自己走向惡道，這真是可悲啊！ 大體上來說，人獲得這個身體，出生是很困難的，死亡卻是很容易的。世尊（釋迦牟尼佛的尊稱）握起一把泥土，來向他的弟子們開示，說在四生六道之中輪迴，得到人身的，就像手中的泥土那麼少，失去人身的，就像大地上的泥土那麼多。這是說為善的時候少，而作惡的時候多，所以得到人身的機會很少，而失去人身的機會很多，那麼人的出生，難道不是非常困難的嗎？難道不應該兢兢業業，日夜警惕，為解脫輪迴而努力嗎？佛以解脫的法門開示天下，凡是有血氣心智的眾生，都可以趨向並進入這個法門。但是隻有根器不凡，智慧超卓，獲得正確的知見，不墮入邪惡的見解的人，才能夠真正理解它。 李士謙說：『杜宇（古代蜀國的君主）死後變為鶗鳩（一種鳥），牛哀（春秋時期魯國人）死後變為老虎，君子死後變為鵠（天鵝），小人死後變為猿猴，黃母（人名）死後變為黿（大鱉），宣武（人名）死後變為鱉，鄧艾（三國時期魏國將領）死後變為牛，徐伯（人名）死後變為魚。』這些話都出自儒家的典籍，難道是佛教捏造的嗎？ 《正見經》中說：當時有一位比丘（佛教出家男子），名叫正見。他心中有疑問說：『佛說有後世的生命，但是人死之後，都沒有任何的報應，怎麼知道有後世呢？』這個問題還沒有問出來，佛就已經預先知道了。佛告訴諸位弟子：『譬如樹木的根本，用一顆種子種植下去，四大（地、水、火、風）包
【English Translation】 English version: Today I take up my brush to write, because the principle of being reborn in the future with horns and fur as livestock is inevitable. Therefore, the Buddha, with a vast and compassionate heart, expounded the teachings of the Five Vehicles. The Human Vehicle teaches people to uphold the Five Precepts, so that they can always obtain a human body and not fall into other different species. The Heavenly Vehicle teaches people to cultivate the Ten Virtuous Deeds, so that they can obtain the reward of a heavenly being, not just being a human. The latter Three Vehicles teach people from the Śrāvaka (聲聞， Hearer), Pratyekabuddha (緣覺， Solitary Realizer), all the way to attaining Buddhahood, to forever cut off the cycle of birth and death, to abide permanently without extinction, to attain unsurpassed enlightenment, and in turn, to liberate sentient beings. What great principle in the world can surpass these? The world has such great principles, but people are ignorant of them, instead relying on their own cleverness, flaunting their own power and influence, slandering and attacking the teachings of the saints, accumulating many sins, and thus heading towards evil paths themselves. This is truly lamentable! Generally speaking, it is very difficult for a person to obtain this body and be born, but it is very easy to die. The World Honored One (世尊， a respectful title for Śākyamuni Buddha) held up a handful of soil to show his disciples, saying that in the cycle of rebirth in the Four Births and Six Realms, those who obtain a human body are as few as the soil in his hand, and those who lose a human body are as many as the soil on the earth. This means that the time for doing good is short, and the time for doing evil is long, so the opportunity to obtain a human body is rare, and the opportunity to lose a human body is many. Then, is human birth not very difficult? Shouldn't we be diligent and conscientious, vigilant day and night, and strive for liberation from the cycle of rebirth? The Buddha reveals the Dharma (法， teachings) of liberation to the world, and all beings with blood, breath, and sentient nature can approach and enter this Dharma. But only those with extraordinary roots, outstanding wisdom, and correct views, who do not fall into evil views, can truly understand it. Li Shiqian said: 'Du Yu (杜宇， an ancient ruler of the Shu kingdom) transformed into a cuckoo (鶗鳩， a type of bird) after death, Niu Ai (牛哀， a person from the state of Lu during the Spring and Autumn period) transformed into a tiger after death, a gentleman transformed into a swan (鵠， swan) after death, a petty person transformed into a monkey after death, Huang Mu (黃母， a personal name) transformed into a turtle (黿， a large turtle) after death, Xuan Wu (宣武， a personal name) transformed into a turtle after death, Deng Ai (鄧艾， a general of the Wei kingdom during the Three Kingdoms period) transformed into an ox after death, and Xu Bo (徐伯， a personal name) transformed into a fish.' These words all come from Confucian classics, how could they be fabricated by Buddhism? The Right View Sutra (正見經) says: At that time, there was a Bhikṣu (比丘， Buddhist monk) named Right View. He had a doubt in his mind, saying: 'The Buddha says that there is life after death, but after people die, there is no retribution. How do we know there is a future life?' Before this question was asked, the Buddha already knew it. The Buddha told the disciples: 'For example, the root of a tree, planted with a single seed, surrounded by the Four Great Elements (四大， earth, water, fire, and wind),
毓。自致巨盛。芽葉莖節。展轉變易。遂成大樹。樹復生果。果覆成樹。歲月增益。如是無數。欲踧集華實莖節。更還作核。可得以不。諸弟子言。不可得也。彼以轉變。日就朽敗。核種復生。如是無極。轉生轉易。終皆歸朽。不可復還。使成本核也。佛告諸弟子。生死亦如此。本由癡出。展轉合成。十二因緣。識神轉易。隨行而使。更有父母。更受形體。不復識故。不得還報。譬如冶家。镕石作鐵。鑄鐵為器。成器可還使作石乎。正見答言。實不可成鐵為石。佛言。識之轉徙。住在中陰。如石成鐵。轉受他體。如鐵成器形銷體易。不得復還。故識稟受人身。更有父母。已有父母。便有六閉。一住在中陰。不得復還。二隨所受身胞內。三初生迫痛。忘故識想。四生墮地。故所識念滅。更起新見想。五已生便著食念。故識念斷。六從生日長大習所新。無復宿識。佛言。識神隨作善惡。臨死隨行所見。非故身。不可復還識故面。相答報也。未得道意。無有凈眼。身死識去。隨行變化。轉受他體。何得相報也。勤行經戒。深思生死。本從何來。終歸何所。得凈結除。所疑自解。正見聞已。歡喜奉行(六閉。即眼耳鼻舌身意六根也。中陰。如后釋)。
輪轉五道經云。迦維羅衛國。舍衛國。二國之間。有一大樹。名尼俱
【現代漢語翻譯】 現代漢語譯本 毓。從自身達到極大的繁盛。嫩芽、葉子、莖幹、枝節，不斷地發展變化，最終長成大樹。樹又結出果實，果實又產生樹木。歲月不斷增長，像這樣沒有窮盡。想要把花、果實、莖幹、枝節聚集起來，再還原成最初的果核，可以做到嗎？諸位弟子回答說：『不可能做到。』因為它們已經轉變，日漸腐朽敗壞，而果核的種子又重新生長，像這樣沒有止境。不斷地轉生變化，最終都歸於朽壞，不可能再還原，使之成為最初的果核了。 佛告訴諸位弟子：『生死也是這樣。根本由愚癡產生，輾轉合成，形成十二因緣。識神不斷地轉移變化，隨著業力而驅使，重新投胎，有了新的父母，再次接受新的形體，因為不再是原來的識神，所以不能再回報以前的恩情。』譬如冶煉工匠，熔化石頭做成鐵，鑄鐵做成器物，做成的器物可以再還原成石頭嗎？正見回答說：『確實不可能把鐵變成石頭。』 佛說：『識的轉移遷徙，停留在中陰階段，就像石頭變成鐵一樣，轉而接受其他的形體，就像鐵做成器物，形狀消失，本體改變，不能再還原。所以識稟受人身，有了新的父母。一旦有了父母，便有六閉（六根）。一、停留在中陰階段，不能再還原。二、隨著所受的身體進入胞胎內。三、初生時受到迫切的痛苦，忘記了以前的識想。四、出生墜地時，以前的識念滅亡，重新產生新的見解和想法。五、出生后便執著于飲食的念頭，所以以前的識念斷絕。六、從出生后長大，習慣於新的事物，不再有以前的記憶。』 佛說：『識神隨著所作的善惡業力，臨死時隨著業力所見到的景象而轉移，不是原來的身體，不可能再還原成原來的面貌，相互對答。』沒有得到道意，沒有清凈的眼睛，身死識去，隨著業力變化，轉而接受其他的形體，怎麼能夠相互報答呢？勤奮地修行經戒，深入地思考生死，根本從哪裡來，最終歸向哪裡，得到清凈，煩惱消除，所疑惑的問題自然就解開了。正見聽了之後，歡喜地奉行。（六閉，就是眼、耳、鼻、舌、身、意六根。中陰，在後面解釋。） 《輪轉五道經》說：迦維羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）和舍衛國（Sravasti，古印度城市）之間，有一棵大樹，名叫尼俱律樹（Nigrodha tree）。
【English Translation】 English version Emerge. From itself, it reaches great prosperity. Buds, leaves, stems, and nodes gradually develop and transform, eventually becoming a large tree. The tree then bears fruit, and the fruit gives rise to new trees. Years accumulate, endlessly repeating this cycle. Could one gather the flowers, fruits, stems, and nodes, and revert them back into the original seed? The disciples replied, 'It is impossible.' Because they have already transformed and are gradually decaying, while the seed sprouts anew, endlessly repeating this process. Constantly transforming and changing, they all eventually return to decay, and cannot be reverted back to the original seed. The Buddha told the disciples, 'Birth and death are also like this. The root cause is ignorance, which gradually combines to form the twelve links of dependent origination. The consciousness (識, shih) constantly shifts and changes, driven by karma, reincarnating with new parents and receiving a new form. Because it is no longer the original consciousness, it cannot repay past kindness.' For example, a smelter melts stone to make iron, and casts iron into tools. Can the finished tool be reverted back into stone? Right View (正見, Zhengjian) replied, 'It is indeed impossible to turn iron back into stone.' The Buddha said, 'The migration of consciousness (識, shih) dwells in the intermediate state (中陰, zhongyin), like stone turning into iron, transitioning to receive another body, like iron being made into a tool, where the shape disappears and the substance changes, unable to revert back. Therefore, consciousness receives a human body and has new parents. Once there are parents, there are the six closures (六閉, liu bi) (the six sense organs). First, dwelling in the intermediate state, unable to revert back. Second, following the received body into the womb. Third, experiencing intense pain at birth, forgetting past thoughts and consciousness. Fourth, upon birth and falling to the ground, the previous thoughts and consciousness cease, and new views and thoughts arise. Fifth, after birth, attachment to the thought of food arises, so the previous thoughts and consciousness are severed. Sixth, growing up from birth, becoming accustomed to new things, with no memory of the past.' The Buddha said, 'The consciousness (識, shih) follows the good and bad deeds it has committed. At the time of death, it follows the sights seen according to its karma. It is not the original body, and it is impossible to revert back to the original face and interact. Without attaining the meaning of the Way and without pure eyes, when the body dies and consciousness departs, it transforms according to karma, transitioning to receive another body. How can there be mutual repayment?' Diligently practice the sutras and precepts, deeply contemplate birth and death, where it comes from and where it ultimately goes. Attain purity, eliminate afflictions, and the doubts will naturally be resolved. Right View (正見, Zhengjian), having heard this, joyfully practiced it. (The six closures (六閉, liu bi) are the six sense organs: eyes, ears, nose, tongue, body, and mind. The intermediate state (中陰, zhongyin) is explained later.) The Sutra of the Wheel of Five Paths (輪轉五道經, Lunzhuan Wudao Jing) says: Between Kapilavastu (迦維羅衛國, Jiaweiluowei Guo) and Sravasti (舍衛國, Shewei Guo), there was a large tree named the Nigrodha tree (尼俱律樹, Nijulvshu).
類。樹高二十里。枝布方圓。覆六十里。其樹生子。皆數千萬斛。食之香甘。其味如蜜。甘果熟落。人民食之。眾病皆愈。眼目精明。佛在樹下。時諸比丘取果食之。佛告阿難。天下萬物。各有宿緣。阿難白佛。何等宿緣。佛言。夫人作福。譬喻此樹。稍稍漸大。收子無限。夫人豪貴國王長者。從禮事三寶中來。為人大富。財物無限。從佈施中來。為人長壽。無有疾病。身體強壯姝長。從持戒中來。為人端正。顏色潔白。輝容第一。見無不喜。從忍辱中來。為人精進。樂於福事。從精進中來。為人安詳。言行審諦。從禪定中來。為人才明。達解深法。從智慧中來。得人音聲清徹。聞者樂聽。從歌嘆三寶中來。為人潔凈。無有疾痛。從慈心中來。阿難白佛。云何為慈。佛言。一慈眾生。如母愛子。二悲世間。欲令解脫。三解脫道意。心常歡喜。四為能護一切不犯。是名慈心。佛言。為人姝長。恭敬人故。為人短小。輕慢人故。為人醜陋。喜瞋恚故。為人生無所知。不學問故。為人專愚。不教人故。為人瘖啞。謗毀人故。為人聾盲。不聽法故。為人奴婢。負債不償。不禮三寶故。為人醜黑。遮佛光明故。為人生在裸國者。輕衣入精舍故。生馬蹄國者。著屐躡佛前故。生穿胸人國者。佈施作福。悔惜心故。生在獐鹿麂中者。
【現代漢語翻譯】 現代漢語譯本 有一種樹，高二十里，樹枝覆蓋的範圍有六十里。樹上結的果實，每個都有數千萬斛（容量單位）。人們吃了它，香甜可口，味道像蜂蜜。成熟的果實掉落，人們食用后，各種疾病都能痊癒，眼睛明亮。佛陀（Buddha）在樹下，當時眾比丘（bhikkhu，佛教僧侶）取果實食用。佛陀告訴阿難（Ānanda，佛陀的十大弟子之一），天下萬物，各有前世的因緣。 阿難問佛陀：『是怎樣的前世因緣呢？』 佛陀說：『人們行善積福，就像這棵樹一樣，慢慢長大，收穫的果實是無限的。那些豪門貴族、國王、長者，是從恭敬禮拜三寶（佛、法、僧）中得來的。為人非常富有，擁有無限的財富，是從佈施中得來的。為人長壽，沒有疾病，身體強壯，身材高大，是從持戒中得來的。為人容貌端正，膚色潔白，光彩照人，人見人愛，是從忍辱中得來的。為人精進，樂於行善積福，是從精進中得來的。為人安詳，言行謹慎，是從禪定中得來的。為人聰明，通達理解深奧的佛法，是從智慧中得來的。得人聲音清澈，聽者喜歡聽聞，是從歌頌讚嘆三寶中得來的。為人潔凈，沒有疾病痛苦，是從慈悲心中得來的。』 阿難問佛陀：『什麼是慈悲呢？』 佛陀說：『一是對待眾生，像母親愛護孩子一樣。二是悲憫世間，希望他們能夠解脫。三是對解脫之道心生歡喜。四是能夠守護一切，不犯戒律。這叫做慈悲心。』 佛陀說：『為人身材高大，是因為恭敬他人的緣故。為人身材矮小，是因為輕慢他人的緣故。為人醜陋，是因為喜歡嗔怒的緣故。為人出生后一無所知，是因為不學習的緣故。為人特別愚笨，是因為不教導他人的緣故。為人瘖啞，是因為誹謗他人的緣故。為人聾盲，是因為不聽聞佛法的緣故。為人做奴婢，是因為欠債不還，不禮敬三寶的緣故。為人醜陋黝黑，是因為遮蔽佛陀光明的緣故。』 『那些出生在裸體國的人，是因為穿著輕薄的衣服進入精舍（佛教寺院）的緣故。出生在馬蹄國的人，是因為穿著鞋子踩踏在佛陀面前的緣故。出生在穿胸國的人，是因為佈施作福后，又後悔吝惜的緣故。出生在獐鹿麂中的人，是……』
【English Translation】 English version There is a tree that is twenty li (Chinese unit of distance) tall. Its branches spread out in a circle, covering sixty li. The tree bears fruit, each yielding tens of millions of hu (unit of volume). People who eat it find it fragrant and sweet, with a taste like honey. When the ripe fruits fall, people eat them, and all kinds of diseases are cured, and their eyes become clear and bright. The Buddha (Buddha) is under the tree. At that time, the bhikkhus (bhikkhu, Buddhist monks) take the fruit and eat it. The Buddha tells Ānanda (Ānanda, one of the Buddha's ten great disciples) that all things in the world have their past causes. Ānanda asks the Buddha, 'What are these past causes?' The Buddha says, 'People who do good deeds and accumulate blessings are like this tree, gradually growing bigger and bigger, and the fruits they harvest are limitless. Those who are wealthy nobles, kings, and elders come from respectfully worshiping the Three Jewels (Buddha, Dharma, Sangha). Being very rich and possessing unlimited wealth comes from giving alms. Being long-lived, without illness, with a strong body and tall stature, comes from upholding the precepts. Having a dignified appearance, fair skin, radiant beauty, and being loved by all who see you comes from patience and forbearance. Being diligent and happy to do good deeds and accumulate blessings comes from diligence. Being peaceful and cautious in speech and action comes from dhyana (meditation). Being intelligent and understanding profound Buddhist teachings comes from wisdom. Having a clear voice that listeners enjoy hearing comes from singing praises of the Three Jewels. Being clean and free from illness and pain comes from a compassionate heart.' Ānanda asks the Buddha, 'What is compassion?' The Buddha says, 'First, treating all beings like a mother loves her child. Second, having compassion for the world, hoping that they can be liberated. Third, rejoicing in the path of liberation. Fourth, being able to protect everything and not violate the precepts. This is called a compassionate heart.' The Buddha says, 'Having a tall stature comes from respecting others. Having a short stature comes from disrespecting others. Being ugly comes from being fond of anger. Being born without knowledge comes from not learning. Being particularly foolish comes from not teaching others. Being mute comes from slandering others. Being deaf and blind comes from not listening to the Dharma. Being a slave comes from not repaying debts and not respecting the Three Jewels.' 'Being ugly and dark comes from obscuring the Buddha's light.' 'Those born in the land of naked people are because they entered the vihara (Buddhist monastery) wearing thin clothes. Those born in the land of horse hooves are because they stepped on the Buddha's presence wearing shoes. Those born in the land of pierced chests are because they regretted and were stingy after giving alms and doing good deeds. Those born among the deer and roe deer are...'
喜驚怖人故。生在龍中者。調戲忿怒人故。身生惡瘡癩疾難差。醫藥所不治。苦痛難言者。前身喜鞭打眾生故。人見歡喜者。前生見人歡喜故。人見不歡喜者。前身見人不歡悅故。喜遭縣官閉在牢獄。杻械其身者。前身喜籠系眾生。不從意故。為人唇缺者。前身鉤魚口缺故。為人聞說法。心不聽采。于中兩舌。亂人聽受者。後生作長耳驢。及耽耳狗中。為人慳貪不恕己。好獨食者。死入地獄。墮餓鬼中。出生為人。貧窮飢餓。衣不蓋形。食不供口。為人好食獨啖。惡食施人者。后墮豬豚𧏙螂之中。為人喜剝脫人物者。后墮羊中。生被剝皮。為人喜殺生者。後生為水上作蜉蝣之蟲。朝生暮死。為人喜偷盜人物者。後生奴婢牛馬中。為人喜妄語。傳人惡者。死入地獄。烊銅灌口。拔出其舌。以牛犁之。后墮白鳩𩿃鵅鳥中。人聞其鳴。莫不驚怖。皆言變怪。咒令其死。為人喜淫他婦女者。死入地獄。男抱銅柱。女臥鐵床。后墮淫色鵝鴨鳥中。為人喜飲酒醉。犯三十六失者。死入地獄。墮沸屎地獄中。復墮猩猩獸中。後生為人愚癡。故無所知。為人夫婦不相和順。數共鬥諍。更相驅遣者。后墮鳩鴿中。為人喜貪人力者。后墮象中。為人不潔凈者。從豬中來。為人慳貪不恕己者。從狗中來。為人狠戾自用者。從羊中來。為人不安
【現代漢語翻譯】 現代漢語譯本 因使人驚嚇恐怖，故轉生為龍。 因戲弄、激怒他人，故身上生惡瘡、癩病，難以治癒，醫藥無效，痛苦難言。這是因為前世喜歡鞭打眾生。 被人看見就歡喜，是因為前生看見別人歡喜。 被人看見不歡喜，是因為前生看見別人不歡悅。 喜歡遭受縣官囚禁在牢獄，用刑具束縛身體，是因為前生喜歡籠罩、束縛眾生，不順從其意。 為人兔唇，是因為前生用鉤子損傷魚的嘴巴。 聽人說法，心不聽從採納，並且在其中挑撥離間，擾亂他人聽講接受，後世會轉生為長耳朵的驢和耷拉耳朵的狗。 為人慳吝貪婪，不寬恕自己，喜歡獨自享用食物，死後會墮入地獄，再墮入餓鬼道中。即使出生為人，也會貧窮飢餓，衣不蔽體，食不果腹。 為人喜歡吃好的自己獨吞，把差的食物施捨給別人，死後會墮入豬、豚、蜣螂之中。 為人喜歡剝奪他人的財物，死後會墮入羊中，活著被剝皮。 為人喜歡殺生，死後會轉生為水上的蜉蝣，朝生暮死。 為人喜歡偷盜他人的財物，死後會轉生為奴婢、牛馬。 為人喜歡說謊，傳播別人的壞話，死後會墮入地獄，被灌入滾燙的銅汁，拔出舌頭，用牛犁它。之後會墮入白鳩、鷂鷹、貓頭鷹中，人們聽到它們的叫聲，無不驚恐，都說是妖怪作祟，詛咒它們去死。 為人喜歡他人的婦女，死後會墮入地獄，男子抱銅柱，女子臥鐵床。之後會墮入鵝、鴨、鳥中。 為人喜歡飲酒醉，犯三十六種過失，死後會墮入地獄，墮入沸騰的糞便地獄中，再墮入猩猩獸中。之後轉生為人也會愚癡，什麼都不知道。 為人夫婦不和睦，經常爭吵打鬥，互相驅趕，死後會墮入鳩、鴿中。 為人喜歡貪圖別人的勞力，死後會墮入象中。 為人不潔凈，是從豬中來的。 為人慳吝貪婪，不寬恕自己，是從狗中來的。 為人兇狠暴戾，剛愎自用，是從羊中來的。 為人不安
【English Translation】 English version Because of causing fear and terror in people, one is born as a dragon (Nāga, a serpent-like being). Because of teasing and angering others, one's body develops malignant sores and incurable leprosy, which cannot be healed by medicine, and the pain is unbearable. This is because in a previous life, one enjoyed whipping sentient beings. Being liked upon sight by people is because in a previous life, one was happy to see others. Being disliked upon sight by people is because in a previous life, one was not pleased to see others. Liking to be imprisoned by county officials, with one's body bound by instruments of torture, is because in a previous life, one liked to cage and bind sentient beings, not allowing them to follow their own will. Having a cleft lip is because in a previous life, one damaged the mouths of fish with hooks. Hearing people preach the Dharma (Buddha's teachings), but not listening or accepting it, and sowing discord among them, disrupting their listening and understanding, one will be reborn as a long-eared donkey or a droopy-eared dog. Being stingy and greedy, not forgiving oneself, and liking to eat alone, one will fall into hell after death, then into the realm of hungry ghosts (Preta). Even if reborn as a human, one will be poor and hungry, with clothes that do not cover the body and food that does not satisfy the mouth. Liking to eat good food alone and giving bad food to others, one will fall into the realm of pigs, hogs, and dung beetles after death. Liking to strip others of their possessions, one will fall into the realm of sheep, being skinned alive. Liking to kill living beings, one will be reborn as a mayfly on the water, living from morning to evening. Liking to steal others' possessions, one will be reborn as a slave, ox, or horse. Liking to lie and spread evil rumors about others, one will fall into hell after death, with molten copper poured into the mouth, the tongue pulled out, and plowed by oxen. Afterward, one will fall into the realm of white doves, hawks, and owls. People who hear their cries are terrified, saying they are monsters and cursing them to die. Liking to commit adultery with other people's wives, one will fall into hell after death, with men embracing copper pillars and women lying on iron beds. Afterward, one will fall into the realm of ** geese, ducks, and birds. Liking to drink alcohol and become intoxicated, committing the thirty-six transgressions, one will fall into hell after death, into the boiling excrement hell, and then into the realm of orangutans. Afterward, being reborn as a human, one will be foolish and know nothing. Being a couple who are not harmonious, often arguing and fighting, and driving each other away, one will fall into the realm of doves and pigeons. Liking to exploit the labor of others, one will fall into the realm of elephants. Being unclean comes from being a pig. Being stingy and greedy, not forgiving oneself, comes from being a dog. Being fierce and self-willed comes from being a sheep. Being uneasy
庠。不能忍事者。從獼猴中來。為人尤惡含毒心者。從蝮蛇中來。為人好於美食。恐害眾生。無有善者。前身從豺狼貍貓中來。余如經廣明。此不繁錄。
優婆塞戒經云。佛告善生長者。善男子。眾生造業。有其四種。一者現報。(今身作極善惡業。即今身受之)二者生報。(今身造業。次後身受)三者后報。(今身造業。次後未受。更第二第三生已去受者。是名后報。婆沙論云。有一屠兒。七生已來。常屠。不落三塗。猶生人天往來。此由七生已前。曾施緣覺尊者一食福力。故令七生不墮惡道。然此人七生已來所作屠罪之業。過七生已。次第受之。無有得脫。善惡俱爾)四者無報。(猶無記等業是)此無報業。復有四種。一時定。報不定。(現生后三時。決定不改。由業有可轉。故報不定)二報定。時不定。(由業力定。報不可改。然時有可轉。故時不定)三時報俱定。(由業定。故感時亦定)四時報俱不定。(由業不決定。故時報亦不定也)眾生作業。有具不具。若先念後作。名作具足。若先不念。直造作者。名作不具足。復有作不具足者。謂作業已。果報不定。復有作已。亦具足者。謂作業已。定當得報。復有作已。亦具足者。時報俱定。復有作已。不具足者。持戒正見。復有作已。亦具足者。毀戒邪見
【現代漢語翻譯】 現代漢語譯本： 『庠』（古代學校）。不能容忍事情的人，是從獼猴中來的。為人特別惡毒，心懷惡意的人，是從蝮蛇中來的。為人喜歡美食，恐怕會傷害眾生，沒有善良之處的人，前身是從豺狼貍貓中來的。其餘的詳細內容如經文所廣泛闡述的，這裡就不再繁瑣地記錄了。
《優婆塞戒經》中說，佛告訴善生長者：『善男子，眾生造作的業，有四種。一是現報（今生做了極善或極惡的業，今生就受到報應）。二是生報（今生造業，下一世受到報應）。三是后報（今生造業，下一世沒有受到報應，要到第二世、第三世甚至更久以後才受到報應，這叫做后報。《婆沙論》中說，有一個屠夫，七世以來一直從事屠宰，卻沒有墮入三惡道，仍然在人道和天道中往來。這是因為他在七世之前，曾經供養一位緣覺尊者一餐食物，憑藉這個福力，使得他七世沒有墮入惡道。然而這個人七世以來所造作的屠宰罪業，過了七世之後，會依次受到報應，沒有辦法逃脫，善業和惡業都是如此）。四是無報（就像無記業等）。』
這無報業，又有四種。一是時定，報不定（現生、後世這三種時間是決定的，不會改變，因為業力可以轉變，所以報應不確定）。二是報定，時不定（因為業力是確定的，報應不可改變，然而時間可以轉變，所以時間不確定）。三是時報俱定（因為業力確定，所以感應的時間也確定）。四是時報俱不定（因為業力不確定，所以時間和報應也不確定）。
眾生造業，有具足和不具足。如果先思考後行動，叫做『作具足』。如果事先沒有思考，直接造作，叫做『作不具足』。還有一種作不具足，是指造業之後，果報不確定。還有一種作已具足，是指造業之後，一定會得到報應。還有一種作已具足，是指時間和報應都確定。還有一種作已不具足，是指持戒正見。還有一種作已具足，是指毀戒邪見。
【English Translation】 English version: 'Xiang' (ancient school). Those who cannot tolerate things come from macaques. Those who are particularly vicious and harbor malice come from vipers. Those who like delicious food and fear harming sentient beings, and have no goodness, their previous lives came from jackals and civet cats. The rest of the details are as widely elaborated in the scriptures, and will not be recorded here in detail.
The Upasaka Precept Sutra says, the Buddha told the elder Shan Sheng: 'Good man, sentient beings create karma, and there are four types. First, immediate retribution (in this life, if one does extremely good or evil deeds, one will receive retribution in this life). Second, subsequent retribution (in this life, one creates karma, and in the next life one receives retribution). Third, later retribution (in this life, one creates karma, and one does not receive retribution in the next life, but one will receive retribution in the second, third, or even later lives, this is called later retribution. The Vibhasa says, there was a butcher who had been slaughtering for seven lives, but he did not fall into the three evil realms, and he still traveled between the human and heavenly realms. This is because seven lives ago, he offered a meal to a Pratyekabuddha, and by virtue of this merit, he did not fall into the evil realms for seven lives. However, the sins of slaughter that this person has committed for seven lives will be successively punished after seven lives, and there is no way to escape, both good and evil karma are like this). Fourth, no retribution (like neutral karma, etc.).'
This karma with no retribution has four types. First, the time is fixed, but the retribution is not fixed (the three times of present life, subsequent life are fixed and will not change, because karma can be transformed, so the retribution is uncertain). Second, the retribution is fixed, but the time is not fixed (because the karma is fixed, the retribution cannot be changed, but the time can be transformed, so the time is uncertain). Third, both time and retribution are fixed (because the karma is fixed, the time of response is also fixed). Fourth, both time and retribution are uncertain (because the karma is uncertain, so both time and retribution are uncertain).
Sentient beings create karma, there are complete and incomplete. If one thinks before acting, it is called 'complete action'. If one does not think beforehand and acts directly, it is called 'incomplete action'. There is also an incomplete action, which means that after creating karma, the result is uncertain. There is also a complete action, which means that after creating karma, one will definitely receive retribution. There is also a complete action, which means that both time and retribution are fixed. There is also an incomplete action, which means upholding precepts and right view. There is also a complete action, which means violating precepts and wrong view.
。復有作已。不具足者。三時生悔。復有作已。亦具足者。三時不悔。如惡既爾。善亦如是(三時生悔者。初作時。正作時。作已時)。
道安法師二教論云。業有三報。所謂現報。生報。后報。如經廣明。言后報者。或二生。或三生。百千萬生。然後乃受。受之無主。必由於心。心無定司。必感於事。緣有強弱。故報有遲速。故經曰。譬如負債。強者先牽。此因果之賞罰。三報之弘趣。自非通才達識。罕得其門。世或有積善而得殃。或有𠒋邪而致慶。此皆現業未熟。而前報已應。故曰。禎祥遇禍。妖孽享福。疑似之嫌。於是乎在。斯則顏子短壽。運鐘在昔。今之積德。利在方將。盜跖長年。酬于往善。今之肆惡。衰在未來。楚穆王字商臣。楚成王之太子。世有殺父之愆。謚之為穆。名實之差。起於此矣。此皆生后一報。非現報也。故經曰。輕業故輕受。如歌利王之刖羼提。現被霹靂。末利夫人供養須菩提。現為皇后。若斯之流。皆現報也。子云。多殘為富貴之因。持戒為患疾之本。經有成通。可得而言矣。或有惡緣發善業。多殺而致爵。或有善緣發惡業。多禪戒而獲病。病從惡業而招。豈修善而得。貴從善業而興。非坑殘所感。故論曰。是緣不定。非受不定。受定者。言因不可變也。其猶種稻得稻。必不生麥
【現代漢語翻譯】 現代漢語譯本： 還有一種情況是，做了（善事或惡事）之後，並不圓滿具足，那麼在三個時段（開始做時、正在做時、做完之後）都會產生後悔。還有一種情況是，做了（善事或惡事）之後，非常圓滿具足，那麼在三個時段都不會後悔。惡事是這樣，善事也是這樣（三時生悔指的是開始做的時候、正在做的時候、做完之後）。
道安法師的《二教論》中說，業有三種報應，分別是現報、生報、后報，如佛經中廣泛闡明的那樣。所說的后報，有的是第二世，有的是第三世，有的是百千萬世之後才承受。承受果報沒有主宰者，必定是由於心念的緣故。心念沒有固定的主導，必定會感應到事物。因緣有強弱，所以果報有遲速。所以佛經說，譬如欠債，強壯的人先被牽走。這就是因果的賞罰，三報的深遠意義，如果不是通達的人才，很難明白其中的道理。世上或者有積累善行卻遭受災禍的，或者有作惡邪僻卻得到福慶的，這都是因為現在的業力尚未成熟，而之前的果報已經應驗。所以說，吉祥的徵兆遇到禍患，妖邪的事物享受福祿，疑惑就在這裡。這就是顏回（顏子）短壽，是過去的命運所致，現在積累的德行，利益在將來。盜跖（春秋末年大盜）長壽，是酬謝過去的善行，現在肆意作惡，衰敗在未來。楚穆王（楚穆王，公元前625-前605）的名字是商臣，是楚成王（楚成王）的太子，世人認為他有殺父的罪過，所以謚號為『穆』，名號與實際的差異，就是從這裡開始的。這些都是生報和后報，不是現報。所以佛經說，輕微的業力就輕易地承受。如歌利王（歌利王）割截羼提（羼提）的肢體，立刻被霹靂擊中；末利夫人（末利夫人）供養須菩提（須菩提），立刻成為皇后。像這樣的例子，都是現報。揚雄（子云）說，多行殘暴是富貴的原因，持守戒律是患病的原因，佛經中有成就和通達的說法，是可以理解的。或者有惡緣引發善業，多行殺戮而獲得爵位；或者有善緣引發惡業，多行禪定和持戒而獲得疾病。疾病是從惡業招來的，難道是修行善行得到的嗎？尊貴是從善業興起的，不是坑害殘殺所感應的。所以論中說，是緣不一定，不是受報不一定。受報是確定的，是指因是不可改變的。就像種稻子得到稻子一樣，一定不會生出麥子。
【English Translation】 English version: Furthermore, there are actions that, once completed, are not fully complete, leading to regret in three times (the beginning of the action, the action in progress, and the completion of the action). Conversely, there are actions that, once completed, are fully complete, resulting in no regret in the three times. This applies to both evil and good deeds (regret in three times refers to the beginning, during, and after the action).
The Two Teachings Treatise by Dharma Master Dao'an states that karma has three retributions: immediate retribution, retribution in the next life, and subsequent retribution, as extensively explained in the scriptures. Subsequent retribution may occur in the second life, the third life, or hundreds of thousands of lives later. The reception of retribution has no master; it is necessarily due to the mind. The mind has no fixed director; it necessarily responds to events. Because causes have strengths and weaknesses, retribution has delays and speeds. Therefore, the scripture says, 'Like owing a debt, the stronger is pulled first.' This is the reward and punishment of cause and effect, the profound meaning of the three retributions. Unless one is a person of great talent and understanding, it is difficult to grasp its essence. In the world, there are those who accumulate good deeds but suffer misfortune, and those who commit evil but attain prosperity. This is because the present karma has not yet matured, while the previous retribution has already manifested. Therefore, it is said, 'Auspicious signs encounter misfortune, and evil enjoys blessings.' The suspicion lies here. Thus, Yan Hui (Yanzi) had a short life, due to past destiny; the merit accumulated now will benefit in the future. Zhi the Robber (a notorious robber in the late Spring and Autumn period) lived a long life, as a reward for past good deeds; the evil committed now will decline in the future. King Mu of Chu (King Mu of Chu, 625-605 BC), whose name was Shangchen, was the crown prince of King Cheng of Chu (King Cheng of Chu). The world believes he committed the sin of patricide, so his posthumous title was 'Mu.' The difference between name and reality originates from this. These are all retributions in the next life and subsequent lives, not immediate retribution. Therefore, the scripture says, 'Light karma is lightly received.' For example, King Kali (King Kali) cut off the limbs of Kshanti (Kshanti), and was immediately struck by lightning; Lady Mallika (Lady Mallika) made offerings to Subhuti (Subhuti), and immediately became queen. Such examples are all immediate retribution. Yang Xiong (Ziyun) said, 'Excessive cruelty is the cause of wealth and nobility, and upholding precepts is the root of illness.' The scriptures have statements of accomplishment and understanding, which can be understood. Or there may be evil causes that give rise to good karma, such as killing many and gaining a title; or there may be good causes that give rise to evil karma, such as practicing meditation and precepts and contracting illness. Illness is invited by evil karma; how can it be obtained by cultivating good deeds? Nobility arises from good karma; it is not caused by harming and killing. Therefore, the treatise says, 'The cause is not fixed, but the reception is not unfixed.' The reception is fixed, meaning that the cause cannot be changed. Just as planting rice yields rice, it will certainly not produce wheat.
。雖不生。不可陸種。地為緣也。稻即因矣。然因果浩博。諒難詳究。依經誠言。略標二種。一者生業。二者受業。俱行十善。同得人身。生業也。貧富貴賤。聰鈍短長。受業也。故施獲大富。慳致貧窮。忍得端正。瞋招醜陋。相當因果也。惟業報理微。通人尚昧。思不能及。邪見是興。或說人死神滅。更無來生。或云聚散莫窮。心神無間。或言吉兇苦樂。皆天所為。或計諸法自然。不由因得果。以禍福之數。交謝於六府。苦樂之報。迭代而行。遂使遇之者。非其所對。乃謂名教之書。無宗于上。善惡報應無徴于下。若能覽三報。以觀窮通之分。則尼父不答仲由。斷可知矣。是故文子稱黃帝之言曰。形有糜。而神不化。以不化。乘其變無窮。又嬴博之葬曰。骨肉歸乎地。而神氣不無之。釋典曰。識神無形。假乘四蛇。形無常主。神無常家。斯皆神馳六道之明證。形盡一生之朗說。未能信經。希詳軒昊。因茲而觀佛經。所以越六典。絕九流者。豈不以疏神達要。陶鑄靈府。窮源盡化。水鏡無垠者矣(梵語羼提。此云忍辱。即昔釋迦如來。被歌利王割絕肢體也。刖音月。絕也。四蛇者。謂身假地。水。火。風。而成也。若言四報。詳見如上)。
五王經云。佛為五王說法。人生在世。常有無量眾苦切身。今粗為汝等
【現代漢語翻譯】 現代漢語譯本：雖然不經由（父母）的生育，但也不能像種植陸地作物一樣（直接產生）。土地是（稻產生的）外緣，稻種是內因。然而，因果廣大深奧，實在難以詳細探究。依據佛經的誠實之言，略微標明兩種：一是生業，二是受業。共同奉行十善業，同樣得到人身，這是生業的結果。至於貧窮、富貴、尊貴、卑賤、聰明、愚鈍、短命、長壽，這是受業的結果。所以，佈施會獲得大富，吝嗇會導致貧窮，忍辱會得到端正的相貌，嗔怒會招致醜陋的容顏，這是相應的因果報應。只是業報的道理非常微妙，即使是通達之人也尚且迷惑，思慮無法企及，邪見因此興起。有人說人死後神識就消滅了，不再有來生；有人說聚合離散沒有窮盡，心神沒有間斷；有人說吉祥、兇險、痛苦、快樂，都是上天所為；有人認為一切諸法都是自然而然的，不是由因產生果。他們認為禍福的數理，在六府（指身體的各個部位）中交替出現，苦樂的報應，輪流進行，於是使得遭遇禍福苦樂的人，並非是其所應承受的。他們就說儒家的經典，上面沒有宗主，善惡報應在下面沒有徵驗。如果能夠了解三報（指現報、來報、后報），來觀察命運的窮通，那麼孔子不回答仲由（子路）的疑問，就可以理解了。因此，《文子》引用黃帝的話說：『形體有消亡的時候，而精神不會消滅。』因為精神不消滅，所以能駕馭形體的變化，無窮無盡。又嬴博的葬禮上說：『骨肉歸於大地，而神氣不會消失。』佛經說：『識神沒有形狀，假借四大（地、水、火、風）而存在。形體沒有常住的主人，神識沒有固定的家。』這些都是神識在六道輪迴的明顯證據，是形體終結一生的明白解說。如果不能相信佛經，希望詳細瞭解軒轅黃帝的學說。因此而觀察佛經，所以能夠超越六經，超越九流的原因，難道不是因為佛經能夠疏通神識，通達要道，陶冶靈府，窮究本源，徹底變化，像水鏡一樣沒有邊際嗎？（梵語羼提（Ksanti），這裡翻譯為忍辱，就是過去釋迦如來被歌利王割截肢體的事情。刖，讀音為 yuè，是割斷的意思。四蛇，指的是身體假借地、水、火、風而成。如果說四報，詳細情況見上文）。 《五王經》說，佛為五王說法，人生在世，常常有無量眾苦切身，現在粗略地為你們
【English Translation】 English version: Although not born through (parents') procreation, it cannot be (directly produced) like planting land crops. The land is the external condition (hetu) for rice to arise, and the rice seed is the internal cause (pratyaya). However, the cause and effect are vast and profound, truly difficult to investigate in detail. According to the honest words of the sutras, I will briefly indicate two types: first, the karma of birth (生業), and second, the karma of reception (受業). Those who together practice the ten wholesome karmas will similarly attain a human body; this is the result of the karma of birth. As for poverty, wealth, nobility, lowliness, intelligence, dullness, short life, and long life, these are the results of the karma of reception. Therefore, giving alms will result in great wealth, stinginess will lead to poverty, patience will result in an upright appearance, and anger will invite an ugly countenance; these are corresponding cause and effect relationships. However, the principle of karmic retribution is very subtle; even those who are enlightened are still confused, and their thoughts cannot reach it, so wrong views arise. Some say that when a person dies, their consciousness disappears and there is no rebirth; some say that aggregation and dispersion have no end, and the mind and spirit are uninterrupted; some say that auspiciousness, misfortune, suffering, and happiness are all caused by heaven; some believe that all dharmas are natural and not caused by causes and effects. They believe that the numbers of misfortune and fortune alternate in the six palaces (referring to the various parts of the body), and the retribution of suffering and happiness proceeds in turn, so that those who encounter misfortune and happiness are not those who should bear it. They say that Confucian classics have no master above, and the retribution of good and evil has no evidence below. If one can understand the three retributions (referring to present retribution, future retribution, and subsequent retribution) to observe the success or failure of fate, then it can be understood why Confucius did not answer Zhong You (Zi Lu)'s question. Therefore, the Wenzi quotes the words of the Yellow Emperor (Huangdi) as saying: 'The form has decay, but the spirit does not transform.' Because the spirit does not transform, it can control the changes of the form, endlessly. Also, at Ying Bo's funeral, it was said: 'Bones and flesh return to the earth, but the spirit and energy will not disappear.' The Buddhist scriptures say: 'Consciousness has no form, and temporarily relies on the four snakes (the four elements: earth, water, fire, and wind). The form has no permanent master, and the spirit has no fixed home.' These are clear evidence of the spirit wandering in the six realms, and a clear explanation of the end of the form's life. If you cannot believe the Buddhist scriptures, I hope you will understand the teachings of the Yellow Emperor in detail. Therefore, observing the Buddhist scriptures, the reason why they can surpass the Six Classics and the Nine Schools is not because the Buddhist scriptures can clear the spirit, reach the essential path, cultivate the spiritual mansion, exhaust the source, completely transform, and be like a water mirror without boundaries? (Sanskrit: Ksanti (梵語羼提), here translated as patience, is the story of how Shakyamuni Tathagata was dismembered by King Kali in the past. Yue (刖), pronounced yuè, means to cut off. The four snakes refer to the body being formed by earth, water, fire, and wind. If we talk about the four retributions, please see the details above.) The Five Kings Sutra says that the Buddha spoke to the five kings, saying that life in the world is always filled with countless sufferings that cut to the bone. Now, I will roughly tell you
略說八苦。何謂八苦。一生苦。二老苦。三病苦。四死苦。五恩愛別離苦。六所求不得苦。七怨憎會苦。八憂悲苦。是為八苦也。何為生苦。人死之時。不知精神趣向何道。未得生處。普受中陰之形。父母和合。便來受胎。一七日如薄酪。二七日如稠酪。三七日如凝酥。四七日如肉團。五七日。五皰成就。巧風入腹。吹其身體。六情開張。在母腹中。生藏之下。熟藏之上。母啖一杯熱食。其身體如入鑊湯。母飲一杯冷水。亦如寒冰切身。母飽之時。迫迮身體。痛不可言。母饑之時。腹中了了。亦如倒懸。受苦無量。至其滿月。欲生之時。頭向產門。劇如兩石峽山。欲生之際。母危父怖。生墮草上。身體細軟。草觸其身。如履刀劍。忽然失聲大叫。此是苦否。諸人咸言。此是大菩(餘七苦。文多不錄。言中陰者。亦名中蘊。又名中有。陰以陰覆本明真性為義。蘊以積聚為義。謂積聚無量塵勞煩惱。而受生死輪迴之苦。有謂有生有死故也。今此現在之身。名為前陰。若人命終。暖氣盡時。名舍前陰。即有中陰身現。如三歲童子。皆無所見。以香為食。游空而去。應至無量世界外受生。俄頃即到。二乘神通。未出一世界。中陰已至無量世界外。縱佛神力。亦不能遮令不往。以彼業力定故。故於有緣處。見父母交會。慾火光時
【現代漢語翻譯】 現代漢語譯本 簡要地說一下八苦。什麼是八苦？一是生苦，二是老苦，三是病苦，四是死苦，五是恩愛別離苦，六是所求不得苦，七是怨憎相會苦，八是憂悲苦。這就是八苦。 什麼是生苦？人在臨死的時候，不知道精神會趨向哪一道。在還沒有得到投生之處時，普遍承受中陰之形。父母交合時，便來受胎。第一個七天像稀薄的乳酪，第二個七天像濃稠的乳酪，第三個七天像凝固的酥油，第四個七天像肉團，第五個七天，五種胞胎形成。巧風進入腹中，吹動身體，六根開始形成。在母親腹中，位於生藏之下，熟藏之上。母親吃一杯熱的食物，他的身體就像進入沸騰的開水。母親喝一杯冷水，也像寒冰切割身體。母親吃飽的時候，擠壓身體，痛苦得無法形容。母親飢餓的時候，腹中空空蕩蕩，也像倒掛著一樣，承受無量的痛苦。等到足月，要出生的時候，頭朝向產門，劇烈的痛苦就像兩座石山擠壓。要生產的時候，母親危險，父親恐懼。生下來掉在草上，身體細嫩柔軟，草碰到身體，就像踩在刀劍上。忽然失聲大叫。這是苦嗎？大家都會說，這是大苦。（其餘七苦，文字太多不記錄。說到中陰，也叫中蘊，又叫中有。陰的意思是用陰暗遮蔽本來的光明真性。蘊的意思是積聚，指積聚無量的塵勞煩惱，而承受生死輪迴的痛苦。有的意思是既有生也有死。現在這個身體，叫做前陰。如果人死了，暖氣散盡的時候，叫做捨棄前陰，就會有中陰身出現，像三歲的孩子一樣，什麼都看不見，以香味為食物，在空中游蕩而去。應該到無量世界之外去投生，頃刻間就到。二乘的神通，還不能出一個世界，中陰已經到了無量世界之外。即使是佛的神力，也不能阻止他前往，因為他的業力是註定的。所以在有緣的地方，看到父母交合，產生光明的時候。）
【English Translation】 English version Briefly speaking about the Eight Sufferings. What are the Eight Sufferings? First is the suffering of birth, second is the suffering of aging, third is the suffering of sickness, fourth is the suffering of death, fifth is the suffering of separation from loved ones, sixth is the suffering of not obtaining what one seeks, seventh is the suffering of meeting those one hates, and eighth is the suffering of sorrow and grief. These are the Eight Sufferings. What is the suffering of birth? When a person is dying, they do not know which path their spirit will take. Before obtaining a place to be born, they universally endure the form of the Bardo (intermediate state). When the parents unite, they come to receive a womb. The first seven days are like thin yogurt, the second seven days are like thick yogurt, the third seven days are like solidified ghee, the fourth seven days are like a lump of flesh, the fifth seven days, the five buds are formed. The skillful wind enters the abdomen, blowing the body, and the six senses begin to develop. In the mother's womb, located below the raw stomach and above the cooked stomach. When the mother eats a cup of hot food, their body is like entering boiling water. When the mother drinks a cup of cold water, it is also like being cut by cold ice. When the mother is full, it presses the body, causing indescribable pain. When the mother is hungry, the abdomen is empty, also like being hung upside down, enduring immeasurable suffering. When the month is full, and it is time to be born, the head faces the birth canal, the intense pain is like two stone mountains squeezing. When about to give birth, the mother is in danger, the father is in fear. Falling onto the grass after birth, the body is delicate and soft, the grass touching the body is like treading on swords. Suddenly crying out loudly. Is this suffering? Everyone will say, this is great suffering. (The remaining seven sufferings, the text is too much to record. Speaking of the Bardo, it is also called the intermediate skandha, also called the intermediate existence. 'Skandha' means using darkness to cover the original bright true nature. 'Skandha' means accumulation, referring to accumulating immeasurable dust-like afflictions and enduring the suffering of the cycle of birth and death. 'Existence' means there is both birth and death. This current body is called the previous skandha. If a person dies, when the warmth dissipates, it is called abandoning the previous skandha, and the Bardo body will appear, like a three-year-old child, unable to see anything, taking fragrance as food, wandering in the air and leaving. It should go to be reborn outside of immeasurable worlds, arriving in an instant. The supernatural powers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot even leave one world, the Bardo has already arrived outside of immeasurable worlds. Even the Buddha's divine power cannot prevent it from going, because its karmic force is fixed. Therefore, in a place with affinity, it sees the parents uniting, producing light.)
。即往投胎。中陰之身便滅。攬父母精血而為后陰。名羯羅藍。即肉團心。是最初識心。與父母精血和合名也。若父母不會。其中陰身。待至一七日若七日不會。中陰一死復生。復待至二七日。三七日。乃至七七日不會。中陰七死七生。或由先世惡業現前。即生地獄。餓鬼。畜生道中。若前業報已定。生地獄鬼畜。其中陰身即直往彼生處。如牛馬豬羊諸畜生等。懷胎有時。倘不遇時。即投山牛馬豬羊等胎。定不出四十九日外。故人命終。即當七七日內。供養三寶。修諸福事。令中陰藉福託生人天。免墮三途。縱已墮三途。由藉福故。即出三途。若已生人天。由此福力。於人天中。皆增福壽。今時陋俗。不解七七之義。宰殺生命祭祀。增其亡者三途劇苦。縱已得生人天中。折福減壽。如或不信。閱后地獄受報。即自見矣)。
善見律云。女人將欲受胎。月華水出。華水者。此是血名。欲懷胎時。于兒胞處。生一血聚。七日自破。從此而出。若血出不斷者。男精不住。即共流出。若盡出者。以男精還復其處。然後成胎。故血盡已。男精得住。即便有胎。
雜事律云。佛告難陀。我為汝說入母胎經。汝當諦聽。難陀。雖有母胎。有入不入。云何受生。入母胎中。若父母染心共為淫愛。其母腹凈。月期時至。中蘊
【現代漢語翻譯】 現代漢語譯本： 立即前往投胎。中陰之身便會消滅，攝取父母的精血作為新的身體，這被稱為『羯羅藍』（kalala，肉團心），也就是最初的識心，與父母的精血結合。如果父母沒有性行為，中陰身會等待，每七天為一個週期，如果七天內沒有性行為，中陰身就會死亡並再次產生。如此反覆，直到二七日、三七日，乃至七七日都沒有性行為，中陰身就會經歷七次死亡和七次出生。或者由於前世的惡業顯現，就會直接投生到地獄、餓鬼、畜生道中。如果前世的業報已經確定，要投生到地獄、餓鬼、畜生道，中陰身會直接前往投生之處，例如牛、馬、豬、羊等畜生。這些畜生懷胎有一定的時間，如果沒有遇到合適的時機，就會投生到山中的牛、馬、豬、羊等胎中，一定不會超過四十九天。所以人死後，應當在七七日內供養三寶，修各種善事，讓中陰身憑藉福報託生到人天善道，免於墮入三惡道。即使已經墮入三惡道，也能憑藉福報脫離。如果已經投生到人天善道，也能憑藉這些福力，在人天道中增加福壽。現在一些陋習，不理解七七日的意義，宰殺生命進行祭祀，反而增加了亡者在地獄中的痛苦。即使已經投生到人天道中，也會折損福報和壽命。如果不相信，可以看看後面的地獄受報內容，自然就會明白了。
《善見律》中說，女人將要懷孕時，會有月華水流出。『華水』（flower water）是血的別稱。想要懷孕時，在子宮處會產生一團血聚，七天後會自行破裂，並從此流出。如果血流不止，男性的精子就無法停留，會一起流出。如果血流乾凈，男性的精子就能回到原來的位置，然後形成胎兒。所以血流乾凈后，男性的精子才能停留，這樣才能懷孕。
《雜事律》中說，佛陀告訴難陀，『我為你講述入母胎經，你要仔細聽。難陀，雖然有母胎，但有能進入和不能進入的情況。』那麼，如何受生進入母胎呢？如果父母心懷愛慾，共同進行性行為，母親的子宮乾淨，月經期也到了，中陰身
【English Translation】 English version: Immediately proceeds to reincarnation. The intermediate state body (antarabhava) then perishes, taking the parents' essence and blood as its new body, which is called 'Kalala' (a mass of flesh), which is the initial consciousness, combining with the parents' essence and blood. If the parents do not engage in sexual activity, the intermediate state body will wait, with each seven-day period as a cycle. If there is no sexual activity within seven days, the intermediate state body will die and be reborn again. This repeats until the fourteenth, twenty-first, and even forty-ninth day without sexual activity, the intermediate state body will experience seven deaths and seven births. Or, due to the manifestation of evil karma from previous lives, it will directly be reborn in hell, as a hungry ghost, or in the animal realm. If the karmic retribution from previous lives is already determined, to be reborn in hell, as a ghost, or in the animal realm, the intermediate state body will directly go to the place of rebirth, such as cattle, horses, pigs, sheep, and other animals. These animals have a certain gestation period. If the appropriate time is not met, it will be reborn in the womb of mountain cattle, horses, pigs, sheep, etc., and it will definitely not exceed forty-nine days. Therefore, after a person dies, one should make offerings to the Triple Gem and perform various meritorious deeds within forty-nine days, so that the intermediate state body can rely on merit to be reborn in the human or heavenly realms, avoiding falling into the three evil realms. Even if it has already fallen into the three evil realms, it can escape by relying on merit. If it has already been reborn in the human or heavenly realms, it can increase blessings and longevity in the human or heavenly realms through this merit. Some current vulgar customs do not understand the meaning of the forty-ninth day, slaughtering living beings for sacrifices, which instead increases the suffering of the deceased in hell. Even if they have already been reborn in the human or heavenly realms, it will diminish their blessings and lifespan. If you do not believe, you can read the subsequent content on karmic retribution in hell, and you will naturally understand.
The 'Shan Jian Lu' (Vinaya-matrika) says that when a woman is about to conceive, menstrual fluid will flow out. 'Flower water' is another name for blood. When wanting to conceive, a mass of blood will form in the uterus, which will rupture on its own after seven days and flow out from there. If the blood flow does not stop, the male sperm cannot stay and will flow out together. If the blood flows out completely, the male sperm can return to its original position, and then a fetus will form. Therefore, after the blood has flowed out completely, the male sperm can stay, and then there will be a pregnancy.
The 'Za Shi Lu' (Vinaya-ksudraka) says that the Buddha told Nanda, 'I will tell you the Sutra on Entering the Womb, you should listen carefully. Nanda, although there is a mother's womb, there are cases of entering and not entering.' So, how does one receive birth and enter the mother's womb? If the parents have loving thoughts and engage in sexual activity together, the mother's womb is clean, and the menstrual period has arrived, the intermediate state body
現前。當知爾時。名入母胎。此中蘊形有其二種。一者形色端正。二者容貌醜陋。地獄中有。容貌醜陋。如燒杌木。傍生中有。其色如煙。餓鬼中有。其色如水。人天中有。形如金色。色界中有。形色鮮白。無色界天。元無中有。以無色故。中蘊有情。或有二手二足。或四足多足。或復無足。隨其先業應託生處。所感中有。即如彼形。(無色界天。無有色身。故無中有。隨其先業。應墮何道。故感中有。如彼道形。傍生即畜生)若生天中有。頭便向上。人及鬼畜。橫行而去。地獄中有。頭直向下。凡諸中有。皆具神通。乘空而去。猶如天眼。遠觀生處。言月期至者。謂納胎時。難陀。有諸女人。或經三日。或經五日。半月一月。或有待緣。經久期水方至。若有女人。身無威勢。多受辛苦。形容醜陋。無好飲食。月期雖來。速當止息。猶如干地。灑水之時。即便易燥。若有女人。身有威勢。常受安樂。儀容端正。得好飲食。所有月期。不速止息。猶如潤地。水灑之時。即便難燥。云何不入。若父精出時。母精不出。母精出時。父精不出。若俱不出。皆不入胎。若母不凈父凈。若父不凈母凈。若俱不凈。亦不受胎。若母根為風病所持。或有黃病痰癊。或有血氣胎結。或為肉增。或為服藥。或麥腹病。蟻腰病。或產門如駝口
。或中如多根樹。或如犁頭。或如車轅。或如滕條。或如樹葉。或如麥芒。或腹下深。或有上深。或非胎器。或恒血出。或覆水流。或如鴉口。常開不合。或上下四邊闊狹不等。或高下凹凸。或內有蟲食。爛壞不凈。若母有此過者。並不受胎。或父母尊貴。中有卑賤。或中有尊貴。父母卑賤。如此等類。亦不成胎。若父母及中有。俱是尊貴。若業不和合。亦不成胎。若其中有於前境處。無男女二愛。亦不受生。難陀。云何中有。得入母胎。若母腹凈。中有現前。見為欲事。無如上說。眾多過患。父母及子。有相感業。方入母胎。又彼中有。欲入胎時。心即顛倒。若是男者。于母生愛。于父生憎。若是女者。于父生愛。于母生憎。於過去生。所造諸業。而起妄想。作邪解心。生寒冷想。大風大雨。及雲霧想。或聞大眾鬧聲。作此想已。隨業優劣。復起十種虛妄之想。云何為十。我今入宅。我欲登樓。我升臺殿。我升床座。我入草菴。我入葉舍。我入草叢。我入林內。我入墻孔。我入籬間。難陀。其時中有。作此念已。即入母胎。應知受胎。名羯羅藍。父精母血。非是余物。由父母精血。和合因緣。為識所緣。依止而住。譬如依酪。瓶。鉆。人功動轉不已。得有酥出。異此不生。當知父母不凈精血。羯羅藍身。亦復如是。
【現代漢語翻譯】 現代漢語譯本： 或者像多根的樹，或者像犁頭，或者像車轅，或者像藤條，或者像樹葉，或者像麥芒。或者腹部深陷，或者上面深陷。或者不是生育的器官，或者經常出血，或者反覆流水，或者像烏鴉的嘴一樣，經常張開不能閉合。或者上下四邊寬窄不一，或者高低凹凸不平，或者內部有蟲子蛀食，腐爛不乾淨。如果母親有這些過失，就不會受孕。 或者父母尊貴，'中有'（Antarabhava，中陰身）卑賤；或者'中有'（Antarabhava，中陰身）尊貴，父母卑賤。像這樣的情況，也不能成胎。如果父母和'中有'（Antarabhava，中陰身）都是尊貴的，如果業力不和合，也不能成胎。如果'中有'（Antarabhava，中陰身）對於之前的境界，沒有男女的愛慾，也不會受生。 阿難（Nanda）。怎麼樣的'中有'（Antarabhava，中陰身）才能進入母胎呢？如果母親的腹部乾淨，'中有'（Antarabhava，中陰身）出現在面前，見到男女的性行為，沒有像上面所說的眾多過患，父母和子女有相互感應的業力，才能進入母胎。而且那個'中有'（Antarabhava，中陰身）想要入胎的時候，心就會顛倒。如果是男性的'中有'（Antarabhava，中陰身），就會對母親產生愛意，對父親產生憎恨；如果是女性的'中有'（Antarabhava，中陰身），就會對父親產生愛意，對母親產生憎恨。由於過去生所造的各種業力，而產生妄想，產生錯誤的理解，產生寒冷的想法，大風大雨以及雲霧的想法，或者聽到大眾的喧鬧聲。產生這些想法之後，隨著業力的優劣，又會產生十種虛妄的想法。哪十種呢？我現在進入房屋，我想要登上樓，我登上臺殿，我登上床座，我進入草菴，我進入葉舍，我進入草叢，我進入林內，我進入墻孔，我進入籬笆間。 阿難（Nanda）。那時'中有'（Antarabhava，中陰身）產生這些想法之後，就進入母胎。應當知道受胎的最初階段，叫做'羯羅藍'（Kalala，凝滑）。是父親的精液和母親的血液，不是其他的東西。由於父母的精血和合的因緣，成為意識所攀緣的，依靠而住的地方。譬如依靠牛奶，瓶子，鉆子，人的功力不斷地轉動，才能得到酥油。不是這樣就不能產生酥油。應當知道父母不乾淨的精血，形成的'羯羅藍'（Kalala，凝滑）之身，也是這樣。
【English Translation】 English version: Or like a tree with many roots, or like a plow, or like a carriage shaft, or like a rattan, or like a leaf, or like a wheat awn. Or the abdomen is deeply sunken, or the top is deeply sunken. Or it is not a reproductive organ, or there is constant bleeding, or repeated fluid discharge, or like a crow's mouth, always open and unable to close. Or the upper and lower four sides are uneven in width, or high and low, uneven. Or there are worms eating inside, rotten and unclean. If the mother has these faults, she will not conceive. Or the parents are noble, and the 'Antarabhava' (intermediate state being) is lowly; or the 'Antarabhava' (intermediate state being) is noble, and the parents are lowly. In such cases, conception cannot occur. If the parents and the 'Antarabhava' (intermediate state being) are all noble, if the karmic forces are not in harmony, conception cannot occur. If the 'Antarabhava' (intermediate state being) has no desire for male or female in the previous state, it will not be reborn. Nanda, how does the 'Antarabhava' (intermediate state being) enter the mother's womb? If the mother's womb is clean, and the 'Antarabhava' (intermediate state being) appears, seeing the act of sexual intercourse, without the many faults mentioned above, and the parents and child have mutually responsive karma, then it can enter the mother's womb. Moreover, when that 'Antarabhava' (intermediate state being) wants to enter the womb, the mind becomes inverted. If it is a male 'Antarabhava' (intermediate state being), it will develop love for the mother and hatred for the father; if it is a female 'Antarabhava' (intermediate state being), it will develop love for the father and hatred for the mother. Due to the various karmas created in past lives, delusions arise, incorrect understandings arise, thoughts of cold arise, thoughts of great wind and rain and clouds and fog arise, or hearing the noise of the crowd. After these thoughts arise, according to the quality of karma, ten kinds of false thoughts arise again. What are the ten? I am now entering a house, I want to climb a building, I am ascending a platform, I am ascending a bed, I am entering a grass hut, I am entering a leaf hut, I am entering a grass clump, I am entering a forest, I am entering a wall hole, I am entering a fence. Nanda, at that time, after the 'Antarabhava' (intermediate state being) has these thoughts, it enters the mother's womb. It should be known that the initial stage of conception is called 'Kalala' (embryo). It is the father's sperm and the mother's blood, not other things. Due to the combined causes and conditions of the parents' sperm and blood, it becomes the object of consciousness, a place to rely on and dwell. Just as relying on milk, a bottle, a drill, and human effort constantly turning, one can obtain ghee. Without this, ghee cannot be produced. It should be known that the impure sperm and blood of the parents, forming the 'Kalala' (embryo) body, are also like this.
複次。難陀。有四譬喻。汝當善聽。如依青草。蟲乃得生。草非是蟲。蟲非離草。然依于草因緣和合。蟲乃得生。身作青色。難陀。當知父精母血羯羅藍身。亦復如是。因緣和合。大種根生。如依牛糞生蟲。糞非是蟲。蟲非離糞。然依于糞因緣和合。蟲乃得生。身作黃色。難陀。當知父精母血羯羅藍身。亦復如是。因緣和合。大種根生。如依棗生蟲。棗非是蟲。蟲非離棗。然依于棗因緣和合。蟲乃得生。身作赤色。難陀。當知父精母血羯羅藍身。亦復如是。因緣和合。大種根生。如依酪生蟲。身作白色。廣說乃至因緣和合。大種根生。複次。依父母不凈羯羅藍故。地界現前。堅硬為性。水界現前。濕潤為性。火界現前。溫暖為性。風界現前。輕動為性。難陀。若父母不凈羯羅藍身。但有地界。無水界者。便即乾燥。悉皆分散。譬如手握干麨灰等。若但水界。無地界者。即便離散。如油滴水。由水界故。地界不散。由地界故。水界不流。難陀。羯羅藍身。有地水界。無火界者。而便爛壞。譬如夏月。陰處肉團。難陀。羯羅藍身。但有地水火界。無風界者。即便不能增長廣大。此等皆由先業為因。更互為緣。共相招感。識乃得生。地界能持。水界能攝。火界能熟。風界能長。難陀。又如有人。若彼弟子。熟調沙糖。即以氣
【現代漢語翻譯】 現代漢語譯本： 再者，難陀（Nanda，佛陀的堂弟）。有四個譬喻，你應該好好聽著。比如依靠青草，蟲子才能得以生長。草不是蟲子，蟲子也不是脫離草而存在。然而依靠青草，因緣和合，蟲子才得以生長，身體呈現青色。難陀，你應該知道，父精母血形成的羯羅藍（Kalala，受胎第一週的狀態）之身，也是如此。因緣和合，四大種（地、水、火、風）才得以生根。 比如依靠牛糞而生蟲，糞便不是蟲子，蟲子也不是脫離糞便而存在。然而依靠糞便，因緣和合，蟲子才得以生長，身體呈現黃色。難陀，你應該知道，父精母血形成的羯羅藍之身，也是如此。因緣和合，四大種才得以生根。 比如依靠棗子而生蟲，棗子不是蟲子，蟲子也不是脫離棗子而存在。然而依靠棗子，因緣和合，蟲子才得以生長，身體呈現赤色。難陀，你應該知道，父精母血形成的羯羅藍之身，也是如此。因緣和合，四大種才得以生根。 比如依靠乳酪而生蟲，身體呈現白色。廣泛地說，乃至因緣和合，四大種才得以生根。再者，依靠父母的不凈之物形成的羯羅藍，地界（Dhatu，構成物質世界的基本元素）才得以顯現，以堅硬為特性；水界顯現，以濕潤為特性；火界顯現，以溫暖為特性；風界顯現，以輕動為特性。 難陀，如果父母不凈之物形成的羯羅藍之身，只有地界而沒有水界，便會立即乾燥，全部散開，譬如用手握住乾燥的炒麵灰燼等物。如果只有水界而沒有地界，便會離散，如油滴入水中。由於水界的作用，地界不會散開；由於地界的作用，水界不會流動。 難陀，羯羅藍之身，有地界和水界，而沒有火界，便會腐爛壞掉，譬如夏天陰涼處的肉塊。難陀，羯羅藍之身，只有地界、水界和火界，而沒有風界，便不能增長廣大。這些都是由於先前的業力為因，相互之間互為緣，共同招感，識（Vijnana，意識）才能得以產生。地界能夠支援，水界能夠攝持，火界能夠成熟，風界能夠增長。 難陀，又如有人，如果是他的弟子，熟練地調配沙糖，就用氣...
【English Translation】 English version: Furthermore, Nanda (Buddha's cousin). There are four metaphors; you should listen carefully. For example, relying on green grass, a worm can be born. The grass is not the worm, and the worm is not separate from the grass. However, relying on the grass, through the combination of causes and conditions, the worm is born, and its body appears green. Nanda, you should know that the Kalala (the state of the first week of conception) body formed from the father's sperm and mother's blood is also like this. Through the combination of causes and conditions, the four great elements (earth, water, fire, and wind) take root. For example, relying on cow dung, a worm is born. The dung is not the worm, and the worm is not separate from the dung. However, relying on the dung, through the combination of causes and conditions, the worm is born, and its body appears yellow. Nanda, you should know that the Kalala body formed from the father's sperm and mother's blood is also like this. Through the combination of causes and conditions, the four great elements take root. For example, relying on a jujube, a worm is born. The jujube is not the worm, and the worm is not separate from the jujube. However, relying on the jujube, through the combination of causes and conditions, the worm is born, and its body appears red. Nanda, you should know that the Kalala body formed from the father's sperm and mother's blood is also like this. Through the combination of causes and conditions, the four great elements take root. For example, relying on cheese, a worm is born, and its body appears white. Broadly speaking, even through the combination of causes and conditions, the four great elements take root. Furthermore, relying on the impure substances of the parents to form the Kalala, the earth element (Dhatu, the basic elements constituting the material world) manifests, with hardness as its characteristic; the water element manifests, with moisture as its characteristic; the fire element manifests, with warmth as its characteristic; the wind element manifests, with lightness and movement as its characteristic. Nanda, if the Kalala body formed from the parents' impure substances has only the earth element and no water element, it will immediately dry up and completely scatter, like holding dry roasted flour ashes in your hand. If there is only the water element and no earth element, it will scatter, like oil dripping into water. Because of the water element, the earth element does not scatter; because of the earth element, the water element does not flow. Nanda, if the Kalala body has the earth and water elements but no fire element, it will rot and decay, like a piece of meat in a shady place in summer. Nanda, if the Kalala body has only the earth, water, and fire elements but no wind element, it cannot grow and expand. All of these are due to past karma as the cause, and they mutually serve as conditions, jointly attracting and sensing, so that consciousness (Vijnana, consciousness) can arise. The earth element can support, the water element can hold together, the fire element can mature, and the wind element can grow. Nanda, again, like someone, if it is his disciple, skillfully prepares sugar, then uses air...
吹。令其增廣。于內空虛。猶如藕根。內身大種。地水火風。業力增長。亦復如是。難陀。非父母不凈。有羯羅藍體。亦非母腹。亦非是業。非因非緣。但由此等眾緣和會。方始有胎。如新種子。不被風日之所損壞。堅實無穴。藏舉合宜。下於良田。並有潤澤。因緣和合。方有芽莖枝葉華果。次第增長。難陀。此之種子。非離緣合。芽等得生。如是應知。非惟父母。非但有業。及以余緣。而胎得生。要由父母精血和合因緣。方有胎耳。難陀。如明眼人。為求火故。將日光珠。置於日中。以干牛糞。而置其上。方有火生。如是應知。依父母精血因緣合故。方有胎生。父母不凈。成羯羅藍。號之為色。受。想。行。識。即是其名。說為名色。(名是心。即受想行識。色是身也)此之蘊聚。可惡名色。託生諸有。乃至少分。剎那。我不讚嘆。何以故。生諸有中。是為大苦。譬如糞穢。少亦是臭。如是應知。生諸有中。少亦名苦。此五取蘊。色受想行識。皆有生。住。增長。及以衰。壞。生即是苦。住即是病。增長衰壞。即是老死。是故難陀。于諸有海。而生愛味。臥母胎中。受斯劇苦。複次難陀。如是應知。凡入胎者。大數言之。有三十八七日。初七日時。胎居母腹。如榍如癰。臥在糞穢。如處鍋中。身根及識。同居一處。
壯熱煎熬。極受辛苦。名羯羅藍。狀如粥汁。或如酪漿。於七日中。內熱煎煮。地界堅性。水界濕性。火界暖性。風界動性。方始現前。(從二七日去。至三十七七日。一一皆有風名。及在胎位形相名字。文多不錄)難陀。第三十八七日。于母胎中。有風名曰藍華。此風能令胎子轉身向下。長舒兩臂。趣向產門。次復有風。名曰趣下。由業力故。風吹胎下。令頭向下。雙腳向上。將出產門。難陀。若彼胎子。於前身中。造眾惡業。並墮人胎。由此因緣。將欲出時。手足橫亂。不能轉側。便於母腹。以取命終。其母由斯。受不稱意。極痛辛苦。因此命終。設復得存。與死無異。難陀。若彼胎子。善業所感。假令顛倒。不損其母。安隱生出。不受辛苦。難陀。若是尋常。無此厄者。至三十八七日。將欲產時。母受大苦。性令幾絕。方得出胎。難陀。汝可審觀。當求出離。難陀。凡胎生者。是極苦惱。初生之時。或男或女。墮人手內。或以衣裹。安在日中。或在陰處。或置搖車。或居牀蓆。懷抱之內。由是因緣。皆受酸辛。楚毒極苦。難陀。如牛剝皮。近墻而住。被墻蟲所食。若近樹草。樹草蟲食。若居空處。諸蟲唼食。皆受苦惱。初生亦爾。以暖水洗。受大苦惱。如癩病人。面板潰爛。膿血橫流。加之杖捶。極受楚切。生
【現代漢語翻譯】 現代漢語譯本 壯熱煎熬，極其痛苦。名為羯羅藍（kalala，指受精卵最初的形態），形狀如粥汁，或如酪漿。在七日之中，被內在的熱力煎煮。地界的堅硬性質，水界的濕潤性質，火界的溫暖性質，風界的流動性質，才開始顯現。（從二七日（第十四日）開始，到三十七七日（第二百五十九日），每一個七日都有風的名字，以及在胎位中的形相名字，內容繁多不在此記錄） 難陀（Nanda，佛陀的堂弟），第三十八個七日（第二百六十六日），在母親的胎中，有一種風名叫藍華。這種風能夠使胎兒轉身向下，伸展兩臂，朝向產門。接著又有風，名叫趣下。由於業力的緣故，風吹胎兒向下，使頭部向下，雙腳向上，將要從產門出來。 難陀，如果那胎兒，在前世之中，造作了各種惡業，並且墮入人胎。由於這樣的因緣，將要出生的時候，手腳橫亂，不能轉動，就在母親的腹中，因此而死亡。他的母親也因此，受到不如意的事情，極其痛苦。因此而死亡。即使能夠存活，也和死亡沒有區別。 難陀，如果那胎兒，被善業所感，即使是顛倒的姿勢，也不會損害他的母親，安穩地出生，不受痛苦。 難陀，如果是平常的情況，沒有這種災厄，到第三十八個七日（第二百六十六日），將要生產的時候，母親受到極大的痛苦，幾乎要昏厥過去，才能生出胎兒。 難陀，你應當仔細觀察，應當尋求出離。 難陀，凡是胎生的人，都是極其苦惱的。剛出生的時候，無論是男孩還是女孩，掉入人的手中，或者用衣服包裹，安置在陽光下，或者在陰暗的地方，或者放置在搖籃里，或者居住在牀蓆上，在懷抱之中，由於這些因緣，都受到酸楚辛苦，楚毒極其痛苦。 難陀，就像牛被剝了皮，靠近墻壁而住，被墻壁上的蟲子所吃；如果靠近樹木草地，被樹木草地上的蟲子所吃；如果居住在空曠的地方，被各種蟲子叮咬，都受到苦惱。剛出生也是這樣，用溫水洗浴，受到極大的苦惱。就像癩病人，面板潰爛，膿血橫流，再加上棍棒捶打，極其痛苦。
【English Translation】 English version Burning with intense heat, enduring extreme suffering. It is called Kalala (meaning the initial form of the embryo), resembling the consistency of rice gruel or thick yogurt. Within seven days, it is cooked by internal heat. The solid nature of the earth element, the wet nature of the water element, the warm nature of the fire element, and the moving nature of the wind element begin to manifest. (From the second seven-day period (14th day) to the thirty-seventh seven-day period (259th day), each seven-day period has a name for the wind and the appearance and name of the form in the womb; the text is extensive and not recorded here.) Nanda (Buddha's cousin), on the thirty-eighth seven-day period (266th day), in the mother's womb, there is a wind called Lan Hua. This wind can cause the fetus to turn downwards, stretch out both arms, and move towards the birth canal. Then there is another wind called Qu Xia. Due to the force of karma, the wind blows the fetus downwards, causing the head to point downwards and the feet upwards, about to emerge from the birth canal. Nanda, if that fetus, in its previous life, created various evil deeds and fell into the human womb, due to this cause, when about to be born, its hands and feet are in disarray, unable to turn, and it dies in the mother's womb. The mother also suffers unpleasantness and extreme pain as a result, and dies because of it. Even if she survives, it is no different from death. Nanda, if that fetus is influenced by good karma, even if it is in an inverted position, it will not harm its mother, and it will be born peacefully without suffering. Nanda, if it is a normal situation without this calamity, by the thirty-eighth seven-day period (266th day), when about to give birth, the mother suffers great pain, almost to the point of fainting, before the fetus can be born. Nanda, you should carefully observe and seek liberation. Nanda, all those born from the womb are extremely distressed. At the time of birth, whether male or female, they fall into the hands of people, or are wrapped in clothes, placed in the sun, or in a dark place, or placed in a cradle, or reside on a bed, or in someone's arms. Due to these causes, they all experience sourness, hardship, and extreme pain. Nanda, like an ox that has been skinned, living near a wall, it is eaten by the insects on the wall; if it lives near trees and grass, it is eaten by the insects on the trees and grass; if it lives in an open space, it is bitten by various insects, and it suffers distress. It is the same at birth, when bathed in warm water, it suffers great distress. Like a leper whose skin is ulcerated and pus and blood flow, and is beaten with sticks, it suffers extreme pain.
身之後。飲母血垢。而得長大。言血垢者。即乳汁是。難陀。既有如是無邊極苦。無一可樂。誰有智者。於斯苦海。而生愛戀。常為流轉。無有休息。云云(詳如律文。若欲廣知。當閱彼律。梵語難陀。此云歡喜。是佛親弟)。
舊雜譬喻經云。昔釋迦佛往到第二忉利天上。為母說經。時有一天。壽命垂盡。有七事應現。一者項中光滅。二者頭上傅飾華萎。三者面色變。四者衣上有塵。五者腋下汗出。六者身形瘦。七者離本座。即自思惟。壽終之後。當棄天樂。下生拘夷那竭國。受疥癩母豬腹中作子。甚預愁憂。不知何計。得免此罪。有天語言。今佛在此為母說經。佛為三世一切之救。惟佛能脫卿之重罪。何不往歸。即到佛所。稽首作禮。未及發問。佛告天子。一切萬物。皆歸無常。汝素所知。何為憂愁。天白佛言。雖知天福。不可得久。恨離此座。當墮豬胎。以是為毒。人趣受身。不敢為恐也。佛言。欲脫豬身。當三自歸言。南無佛。南無法。南無比丘僧。歸命佛。歸命法。歸命比丘僧。如是日三時。天從佛教。日夜自歸。於後七日。天命壽盡。至維耶離國。作長者子。在母胞胎。日三自歸。及生墮地。亦跪自歸。其母娩身。又無惡露。母傍侍婢。怖而棄走。母亦深怪兒墮地語。謂之熒惑。意欲殺之。退自念
【現代漢語翻譯】 現代漢語譯本： 身後，飲用母親的血垢而長大。所說的血垢，就是乳汁。難陀（Nanda，歡喜）。既然有如此無邊際的痛苦，沒有一點可以快樂的，誰有智慧會在這痛苦的海洋中，產生愛戀，常常流轉，沒有休息呢？（詳細情況如律文所述，如果想廣泛瞭解，應當閱讀那些律文。梵語難陀（Nanda），這裡翻譯為歡喜，是佛陀的親弟弟）。
舊雜譬喻經中說，過去釋迦牟尼佛前往忉利天（Trāyastriṃśa，三十三天）為母親說法。當時有一天人，壽命將盡，有七種衰相顯現：一是頸項中的光芒消失，二是頭上的裝飾花朵枯萎，三是面色改變，四是衣服上有灰塵，五是腋下出汗，六是身形消瘦，七是離開本座。他自己思惟，壽命終結之後，將要捨棄天上的快樂，下生到拘夷那竭國（Kuśinagara），在患有疥癩的母豬腹中做兒子，非常憂愁，不知用什麼辦法，才能免除這種罪過。有天人說，現在佛陀在這裡為母親說法，佛陀是三世一切眾生的救護者，只有佛陀能夠解脫你的重罪，為什麼不去歸依佛陀呢？於是他來到佛陀處所，稽首作禮，還沒來得及發問，佛陀告訴天子，一切萬物，都歸於無常，這是你平時就知道的，為什麼還憂愁呢？天人稟告佛陀說，雖然知道天上的福報，不能長久，但遺憾的是離開天上的座位，將要墮落到豬胎之中，因此感到非常痛苦，人道的受身，我也不敢害怕。佛陀說，想要脫離豬身，應當三自歸依，說：南無佛（Namo Buddhāya，歸命佛），南無法（Namo Dharmāya，歸命法），南無比丘僧（Namo Saṃghāya，歸命僧）。歸命佛，歸命法，歸命比丘僧。像這樣每天三次。天人聽從佛陀的教導，日夜自歸依。之後七天，天人的壽命終結，到維耶離國（Vaiśālī），做了長者的兒子，在母親的胞胎中，每天三次自歸依。等到出生墮地時，也跪著自歸依。他的母親生產時，又沒有惡露。母親旁邊的侍女，害怕而逃走。母親也深深奇怪兒子墮地說話，認為是不祥之兆，想要殺了他，退回去自己思量。
【English Translation】 English version: After death, they grow by drinking their mother's blood and grime. By 'blood and grime,' I mean milk. Nanda (Joy). Since there is such boundless suffering, with nothing to enjoy, who with wisdom would develop love and attachment in this sea of suffering, constantly transmigrating without rest? (Details are as described in the Vinaya. If you wish to know more, you should read those Vinaya texts. The Sanskrit word Nanda (Joy), here translated as 'Joy,' is the Buddha's own brother.)
The Old Miscellaneous Similes Sutra says that in the past, Śākyamuni Buddha went to the Trāyastriṃśa Heaven (Thirty-three Heavens) to preach the Dharma for his mother. At that time, a deva (god) was about to reach the end of his lifespan, and seven signs of decay appeared: first, the light in his neck disappeared; second, the decorative flowers on his head withered; third, his complexion changed; fourth, there was dust on his clothes; fifth, sweat came out from his armpits; sixth, his body became thin; and seventh, he left his seat. He thought to himself that after his life ended, he would have to abandon the happiness of heaven and be reborn in Kuśinagara, as a son in the womb of a mangy sow, and he was very worried, not knowing what to do to avoid this sin. A deva said, 'Now the Buddha is here preaching the Dharma for his mother. The Buddha is the savior of all beings in the three times. Only the Buddha can deliver you from your heavy sins. Why not take refuge in the Buddha?' So he went to the Buddha's place, bowed and paid respects, and before he could ask a question, the Buddha told the deva, 'All things are impermanent. You already know this. Why are you still worried?' The deva reported to the Buddha, 'Although I know that the blessings of heaven cannot last, I regret leaving the seat of heaven and falling into the womb of a pig, so I feel very painful. I am not afraid of being reborn in the human realm.' The Buddha said, 'If you want to escape from the pig's body, you should take the Three Refuges three times, saying: Namo Buddhāya (Homage to the Buddha), Namo Dharmāya (Homage to the Dharma), Namo Saṃghāya (Homage to the Saṃgha). Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha.' Do this three times a day. The deva followed the Buddha's teachings and took refuge day and night. After seven days, the deva's life ended, and he was reborn in Vaiśālī as the son of a wealthy man. In his mother's womb, he took refuge three times a day. When he was born and fell to the ground, he also knelt and took refuge. When his mother gave birth, there was no foul discharge. The maid beside the mother was frightened and ran away. The mother was also very surprised that the child spoke when he fell to the ground, and thought it was an ominous sign, wanting to kill him, but then she retreated and thought to herself.
言。我少子息。若殺此兒。夫必罪我。即白長者。夫言。止止。此兒非凡。人生百歲。尚不曉自歸。況兒墮地。能自稱佛。好養視之。無令輕慢。兒遂長大。七歲與其同輩。于道邊戲。時舍利弗。目犍連。適過兒傍。兒言。我和尚。舍利弗等。驚怪小兒。能禮比丘。兒言。道人不識我耶。佛于天上。為母說經。我時為天。當下作豬。從佛受教。三自歸依。今得人身。舍利弗。即入禪定。觀便知之。即為咒愿。因請佛及僧供養訖。佛為說法。父母及兒。內外眷屬。應時皆得阿惟越致。此是自歸之福也(阿惟越致。此云不退轉。即不退菩薩地也。拘夷那竭。即拘尸國。維耶離。即毗舍離國。皆中天竺境)。
法句喻經及懊惱經云。爾時舍衛城。有一長者。財寶無數。正有一子。其年二十。新為娶妻。未滿七日。夫婦相敬。欲至後園。上春三月。遊戲園中。有一柰樹。高大好華。婦欲得華。無人取與。夫為上樹。乃至細枝。枝折墮死。居家大小。奔赴兒所。呼天號哭。聞者莫不傷心。棺斂送還。家啼不止。世尊愍傷其愚。往訊問之。長者室家。大小見佛。悲感作禮。佛語長者。止息。聽法。萬物無常。不可久保。生則有死。罪福相追。此兒三處父母。一時哭泣。懊惱斷絕。竟為誰子。何者為親。長者忘憂。長跪白佛。
【現代漢語翻譯】 現代漢語譯本： 說：『我沒有兒子，如果殺了這個孩子，我的丈夫一定會責怪我。』於是告訴了長者，丈夫說：『住手，住手！這個孩子不是凡人。人活到一百歲，尚且不能自己明白歸宿，何況這個孩子剛落地，就能自稱是佛。好好地養育他，不要輕慢他。』孩子漸漸長大，七歲時和同伴在路邊玩耍。當時，舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）和目犍連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）正好從孩子旁邊經過。孩子說：『我的和尚。』舍利弗等人驚怪這個小兒，竟然能禮敬比丘（bhikṣu，佛教出家男眾）。孩子說：『道人難道不認識我嗎？佛在天上，為母親說經，我當時是天人，將要下生為豬，從佛那裡接受教誨，三次自歸依（皈依佛、法、僧），現在得到了人身。』舍利弗立刻入禪定觀察，便知道了這件事，於是為他咒愿，因此邀請佛和僧眾供養完畢。佛為他們說法，父母和孩子，以及內外眷屬，當時都得到了阿惟越致（avaivartika，不退轉），這就是自歸的福報啊。（阿惟越致，這裡是不退轉的意思，即不退轉于菩薩的果位。拘夷那竭，即拘尸那揭羅（Kuśinagara）國。維耶離，即毗舍離（Vaiśālī）國，都在中天竺境內）。
《法句喻經》和《懊惱經》中說，當時舍衛城（Śrāvastī）有一位長者，擁有無數的財寶，只有一個兒子，年齡二十歲，剛娶了妻子，還沒滿七天。夫妻之間互相尊敬，想要到後花園去，正是春季三月，在園中游玩。有一棵柰樹，高大而且花朵美好，妻子想要得到花，沒有人摘給她。丈夫就為她上樹，一直到細的樹枝上，樹枝折斷，丈夫墮地而死。家中的大小都奔向兒子那裡，呼天搶地地哭喊，聽到的人沒有不傷心的。用棺材收斂後送回家，家中啼哭不止。世尊（釋迦牟尼佛）憐憫他們愚癡，前去慰問。長者的家人，大小見到佛，悲傷地作禮。佛告訴長者：『停止哭泣，聽我說法。萬物都是無常的，不能長久保持。生就一定有死，罪和福互相追隨。這個兒子有三處的父母，一時都在哭泣，懊惱斷絕，究竟是誰的兒子呢？哪一個是親人呢？』長者忘記了憂愁，長跪著對佛說。
【English Translation】 English version: He said, 'I have no sons. If I kill this child, my husband will surely blame me.' Then she told the elder. Her husband said, 'Stop, stop! This child is no ordinary person. A person can live to be a hundred years old and still not understand where they are going, let alone a child who can call himself a Buddha as soon as he is born. Take good care of him and do not be disrespectful.' The child grew up, and at the age of seven, he was playing with his companions by the roadside. At that time, Śāriputra (the foremost in wisdom among the Buddha's ten great disciples) and Mahāmaudgalyāyana (the foremost in supernatural powers among the Buddha's ten great disciples) happened to pass by the child. The child said, 'My monks.' Śāriputra and the others were surprised that this little child could pay respects to the bhikṣus (Buddhist monks). The child said, 'Do the ascetics not recognize me? The Buddha is in heaven, preaching the Dharma to his mother. At that time, I was a deva (god), about to be born as a pig, receiving teachings from the Buddha, taking refuge in the Three Jewels (Buddha, Dharma, Sangha) three times, and now I have obtained a human body.' Śāriputra immediately entered samādhi (meditative state) and observed, and then he knew about this matter. So he offered blessings for him, and then invited the Buddha and the Sangha (community of monks) for offerings. The Buddha preached the Dharma to them, and the parents and the child, as well as the inner and outer relatives, all attained avaivartika (non-retrogression) at that time. This is the merit of taking refuge! (Avaivartika means non-retrogression, that is, not regressing from the stage of a Bodhisattva. Kuśinagara is the country of Kuśinagara. Vaiśālī is the country of Vaiśālī, both are in Central India).
The Dharmapada-sūtra and the Aversion-sūtra say that at that time in Śrāvastī, there was an elder who had countless treasures, and only one son, who was twenty years old. He had just married a wife, and it had not been seven days. The husband and wife respected each other, wanting to go to the back garden. It was the third month of spring, and they were playing in the garden. There was a Malus asiatica tree, tall and with beautiful flowers. The wife wanted to get the flowers, but no one would pick them for her. The husband climbed the tree for her, even to the thin branches. The branch broke, and the husband fell to his death. The family, big and small, all rushed to the son's side, crying and wailing. Those who heard it were not heartbroken. After being placed in a coffin and sent home, the family continued to weep. The World Honored One (Śākyamuni Buddha) pitied their ignorance and went to inquire. The elder's family, big and small, saw the Buddha and bowed sadly. The Buddha told the elder, 'Stop crying and listen to my Dharma. All things are impermanent and cannot be kept for long. Birth is followed by death, and sin and merit follow each other. This son has parents in three places, all crying at the same time, with aversion and despair. Whose son is he ultimately? Who is the relative?' The elder forgot his sorrow and knelt before the Buddha.
此兒宿命。作何罪疊。盛美之壽。而便中夭。唯愿解說。佛告長者。乃往昔時。有一小兒。持弓箭。入神樹中戲。邊有三人。亦在中看。樹上有雀。小兒欲射。三人勸言。若能中雀。是世健兒。小兒意喜。引弓射之。中雀即死。三人共笑。助之歡喜。而各自去。經歷生死。數劫之中。所在相會受罪。三人中。一人有福。今在忉利天上。一人生海中。為化生龍王。一人今日長者身是。小兒者。前生天上。為天作子。墮樹命終。即生海中。為龍王作子。即以生日。金翅鳥王而取食之。今日三處。懊惱涕泣。寧可言也。以其前世。助其喜故。今三人受報懊惱。小兒前世好喜佈施。尊敬於人。故生富家。喜獵傷生。故生命短。長者意解。大小歡喜。皆得須陀洹道(須陀洹。此云入流。謂入聖道之流。即果人也)。
律云。昔如來與諸比丘。于林中坐。有一獼猴。從樹來下。取佛缽上樹。盛滿缽蜜上佛。佛不為受。彼即知佛意。持往水邊。以水灑作凈。獻上佛。佛即為受。令阿難分與眾僧。獼猴歡喜。騰躍卻舞。墮坑而死。託生師質長者家。形貌端正。出家。證阿羅漢。名曰摩頭婆肆吒(此云獻蜜上座)。
賢愚經及報恩經云。過去迦葉佛時。有年少比丘。見一老比丘。常好讚誦。音聲鈍濁。自謂好聲。而言。汝今
【現代漢語翻譯】 現代漢語譯本 這個孩子前世作了什麼罪業，正當盛年美好的壽命，卻突然夭折，希望您能解釋。 佛告訴長者：『在很久以前，有一個小孩子拿著弓箭，到神樹中玩耍。旁邊有三個人，也在那裡觀看。樹上有一隻麻雀，小孩子想要射它。三個人勸他說：『如果能射中麻雀，你就是世上的健兒。』小孩子聽了很高興，拉弓射箭，射中麻雀，麻雀立刻死了。三個人一起笑著，助長他的歡喜，然後各自離去。經歷生死，在無數劫中，他們所在之處都會相遇並受罪。三人中，一人有福報，現在在忉利天（忉利天，佛教欲界六天之一，位於須彌山頂）上。一人出生在海中，成為化生龍王。一人就是今天的長者您。那個小孩子，前生在天上，作為天人的兒子，從樹上掉下來而死，就出生在海中，作為龍王的兒子，剛出生就被金翅鳥王抓去吃掉了。今天這三處，都在懊惱哭泣，真是可悲啊。因為他們前世，助長了小孩子的歡喜，所以現在三人都受到懊惱的報應。小孩子前世喜歡佈施，尊敬他人，所以出生在富貴人家，但因為喜歡打獵傷害生命，所以壽命短促。』長者聽后明白了，大小都很歡喜，都證得了須陀洹道（須陀洹，此云入流，謂入聖道之流，即果人也）。
律藏中記載：過去如來與眾比丘在林中坐著，有一隻獼猴從樹上下來，取走佛的缽，盛滿缽蜜獻給佛。佛沒有接受。獼猴立刻明白佛的意思，拿著缽到水邊，用水洗乾淨，再獻給佛，佛就接受了，讓阿難分給眾僧。獼猴歡喜，跳躍舞蹈，掉進坑裡死了，投胎到師質長者家，容貌端正，出家后，證得阿羅漢果，名叫摩頭婆肆吒（摩頭婆肆吒，此云獻蜜上座）。
《賢愚經》和《報恩經》中記載：過去迦葉佛（迦葉佛，過去七佛之一）時，有一位年輕的比丘，看到一位年老比丘，經常喜歡讚誦，但聲音遲鈍渾濁，（年輕比丘）自認為聲音好聽，就說：『你現在……』
【English Translation】 English version What sins did this child commit in his past life? He had such a beautiful and promising life, yet he died so young. I beseech you to explain. The Buddha told the elder: 'In the distant past, there was a young boy who went into a sacred grove with a bow and arrow to play. Nearby were three people watching. There was a sparrow in the tree, and the boy wanted to shoot it. The three people encouraged him, saying, 'If you can hit the sparrow, you are a strong man in the world.' The boy was pleased and drew his bow, shooting the sparrow, which died instantly. The three people laughed together, adding to his joy, and then they each went their own way. Through cycles of birth and death, in countless kalpas, they would meet again and suffer the consequences. Of the three, one had good fortune and is now in the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru). One was born in the sea as a dragon king by transformation. One is you, the elder, today. The boy, in his previous life, was in the heavens as the son of a deva. He fell from a tree and died, and was born in the sea as the son of a dragon king, only to be eaten by the Garuda King on the day of his birth. Today, all three are in places of distress, weeping in sorrow. It is truly lamentable. Because in their past lives, they added to the boy's joy, now all three are suffering the consequences of their actions.' The elder understood, and both young and old rejoiced, all attaining the state of Srotapanna (Srotapanna, meaning 'stream-enterer,' referring to one who has entered the stream of the holy path, that is, a fruit-attainer).
The Vinaya states: In the past, the Tathagata was sitting in a forest with the bhikshus. A monkey came down from a tree, took the Buddha's bowl, filled it with honey, and offered it to the Buddha. The Buddha did not accept it. The monkey immediately understood the Buddha's intention, took the bowl to the water's edge, washed it clean with water, and then offered it to the Buddha. The Buddha then accepted it and instructed Ananda to distribute it to the sangha. The monkey rejoiced, leaping and dancing, and fell into a pit and died. He was reborn into the family of the elder Sresthi, with a handsome appearance. After ordaining, he attained the state of Arhat and was named Madhuvashistha (Madhuvashistha, meaning 'the elder who offered honey').
The Sutra of the Wise and Foolish and the Sutra of Gratitude state: In the past, during the time of Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas), there was a young bhikshu who saw an old bhikshu who often liked to chant, but his voice was dull and turbid. The young bhikshu, thinking his own voice was good, said, 'You now...'
聲如狗吠。時老比丘語言。汝識我否。我今已得阿羅漢道。年少聞已。惶怖自責。即于其前懺悔。老比丘即聽悔過。雖免地獄。由其惡言。五百世中。常受狗身。時有商人五百。將一白狗。共詣他國。中路歇息。狗盜肉食。商人斷狗四腳。投之坑中而去。時舍利弗。以天眼遙見狗身。攣躄在地。飢餓困篤。命欲垂死。即持缽飯。飛至狗所。以慈愍心。施與狗食。活其餘命。食已歡喜。復為說法。七日後命終。生舍衛國。婆羅門家。字曰均提。年至七歲。舍利弗化令出家。為說妙法。便證羅漢。六通悉備。自見前身。是餓狗。蒙師舍利弗恩。今得人身。並獲道果。自念當盡身供給師之所須。永作沙彌。不受大戒。由其前生出家。持凈戒故。今值釋迦如來。得阿羅漢果。
度狗經云。昔有沙門。見一屠兒。拘一狗子。持歸欲殺。沙門語曰。殺生之罪。甚為不善。愿將我缽中食。貿此狗身。令命得活。獲福無量。乃至慇勤曉諭。屠兒不肯隨言。沙門即以飯飼狗子。以手摩捋。咒愿。泣而告曰。卿何罪所致。得是狗身。不得自在。為他殺食。愿汝世世罪滅福生。離狗子身。得生為人。值遇三寶。狗子得食。善心即生。踴躍歡喜。自知歸依。屠兒將歸殺食。狗子命終。生大長者家。時沙門乞食。到長者門。其子見之。歡喜
【現代漢語翻譯】 現代漢語譯本： 聲音像狗叫。當時有位年老的比丘（佛教出家人）說道：『你認識我嗎？我現在已經證得阿羅漢（佛教修行的一種果位）道。』 年少者聽了之後，非常害怕，自我責備，立刻在他面前懺悔。老比丘就聽了他的懺悔，雖然免除了地獄之苦，但因為他惡語傷人，五百世中常常轉生為狗。當時有五百個商人，帶著一條白狗，一起前往其他國家。中途休息時，狗偷吃了肉食，商人們就砍斷了狗的四條腿，把它扔到坑裡離開了。當時舍利弗（釋迦牟尼佛的十大弟子之一），用天眼遠遠地看見這條狗身體蜷曲，倒在地上，飢餓困苦，生命垂危。就拿著缽飯，飛到狗的所在地，用慈悲憐憫的心，施捨食物給狗吃，延續了它的生命。狗吃完食物后非常高興，舍利弗又為它說法。七天後，狗死了，轉生到舍衛國（古印度王國）的一個婆羅門（古印度祭司貴族）家裡，名字叫均提。到了七歲，舍利弗引導他出家，為他說微妙的佛法，均提就證得了阿羅漢果位，具備了六種神通。他自己看到前世是隻餓狗，蒙受老師舍利弗的恩德，今生才得到人身，並且獲得了道果。他心想應當儘自己所能供養老師所需，永遠做沙彌（出家男子），不接受大戒。因為他前世出家，持守清凈的戒律，今生才能遇到釋迦如來（佛教創始人），證得阿羅漢果。
《度狗經》中說，過去有個沙門（出家修道的人），看見一個屠夫，抓著一隻小狗，帶回家想要宰殺。沙門對屠夫說：『殺生的罪過，非常不好。希望用我缽中的食物，換取這隻狗的性命，讓它活下去，這樣獲得的福報是無量的。』 甚至慇勤地勸說，屠夫也不肯聽從。沙門就用飯餵小狗，用手撫摸它，為它祝願，哭著告訴它：『你是什麼罪過導致的，得到這樣的狗身，不得自由，被他人宰殺食用。希望你世世代代罪業消滅，福報增長，脫離狗的身軀，能夠轉生為人，遇到三寶（佛、法、僧）。』 小狗得到食物，善心就生起來，高興地跳躍，自己知道要歸依。屠夫將它帶回家宰殺食用。小狗死後，轉生到一位大長者（富人）的家裡。當時沙門乞食，來到長者家門前，長者的兒子看見他，非常高興。
【English Translation】 English version: Its voice was like a dog's bark. At that time, an old Bhikkhu (Buddhist monk) said, 'Do you recognize me? I have now attained the state of Arhat (a perfected person who has attained Nirvana).' Upon hearing this, the young man was frightened and blamed himself. He immediately repented before the old Bhikkhu, who accepted his repentance. Although he was spared from hell, due to his harsh words, he was reborn as a dog for five hundred lifetimes. At that time, there were five hundred merchants traveling to another country with a white dog. During a rest stop along the way, the dog stole meat. The merchants cut off the dog's four legs, threw it into a pit, and left. At that time, Sariputra (one of the ten principal disciples of the Buddha), using his divine eye, saw the dog lying crippled on the ground, suffering from hunger and near death. He took his alms bowl filled with food, flew to where the dog was, and with a compassionate heart, gave the dog food to eat, saving its life. After eating, the dog was happy, and Sariputra then preached the Dharma to it. Seven days later, the dog died and was reborn in the country of Shravasti (ancient Indian kingdom) in a Brahmin (ancient Indian priestly caste) family, named Junti. At the age of seven, Sariputra guided him to become a monk and taught him the wonderful Dharma. Junti then attained the state of Arhat, possessing the six supernatural powers. He saw that in his previous life, he was a starving dog, and due to the kindness of his teacher Sariputra, he was able to be reborn as a human and attain the fruit of the Path. He resolved to provide his teacher with whatever he needed for the rest of his life, and to remain a Shramanera (novice monk) forever, without taking the full precepts. Because he had been a monk in a previous life and had upheld pure precepts, he was able to meet Shakyamuni Buddha (the founder of Buddhism) in this life and attain the state of Arhat.
The Sutra on Delivering the Dog says that in the past, there was a Shramana (ascetic) who saw a butcher holding a puppy, taking it home to slaughter. The Shramana said to the butcher, 'The sin of killing is very bad. I wish to exchange the food in my bowl for the life of this dog, so that it may live. The merit gained from this would be immeasurable.' He earnestly pleaded, but the butcher refused to listen. The Shramana then fed the puppy with rice, stroked it with his hand, and made a vow, weeping as he said, 'What sin have you committed to be born as a dog, without freedom, to be slaughtered and eaten by others? May your sins be extinguished and your blessings increase in every lifetime, may you be freed from the body of a dog, be reborn as a human, and encounter the Three Jewels (Buddha, Dharma, Sangha).' The puppy received the food, and a good heart arose within it. It leaped with joy, knowing to take refuge. The butcher took it home to slaughter and eat. After the puppy died, it was reborn into the family of a great elder (wealthy person). At that time, the Shramana went to the elder's gate to beg for food, and the elder's son saw him and was very happy.
禮足。供以百味。即隨出家。深解經義。便得三昧。致不退轉。開化一切。發菩提心。畜生尚乃得道。況人寧不獲果。
天竺
○南海之瀕。有一枯樹。五百蝙蝠。于中穴居。有諸商侶。止此樹下。時屬風寒。人皆饑凍。聚積樵酥。蘊火其下。煙𦦨漸熾。枯樹遂然。時商侶中。有一賈客。夜分已后。誦阿毗達磨藏。彼諸蝙蝠。雖為火困。愛好法音。忍而不出。於此命終。隨業受生。俱得人身。舍家修學。乘聞法聲。聰明利智。並證聖果。為世福田。近迦膩色迦王。與脅尊者。招集五百賢聖。于迦濕彌羅國。作毗婆沙論。斯並枯樹之中。五百蝙蝠也(出西域記○南海。是南天竺海邊。迦濕彌羅國。是北天竺之國。阿毗達磨藏。是大毗婆沙論藏。蝙蝠。南方謂之飛鼠。今之凡俗。尚不信人死為六畜。況信為蠢動含靈。殊不知蠢動含靈。本具佛性。由惡業重故。漸漸頑癡至形微小。若業報漸消。漸靈漸大。至復人身。即我釋迦如來。於前多劫中。曾為獐鹿鵝雁魚鱉虱等。故佛每為諸弟子說多生前世。曾為之事也。第十祖脅尊者。如來滅度后五百年出世。當此周貞定王時也)。
晉
泰山
○太傅羊祐。字叔子。西晉名臣。聲冠區夏。年五歲時。嘗令乳母取先所弄指環。乳母曰。汝本無此。于
【現代漢語翻譯】 現代漢語譯本： 禮足（指佛陀的足，備受信徒尊敬）。用各種美味供養佛。立即跟隨佛出家。深刻理解佛經的含義。便能獲得三昧（佛教中的一種禪定狀態）。達到永不退轉的境界。開導化育一切眾生。發起菩提心（覺悟之心）。畜生尚且能夠得道，何況人呢，難道不能獲得善果嗎？
天竺（印度的古稱）
○在南海的岸邊，有一棵枯樹。五百隻蝙蝠，在樹中打洞居住。有一些商人，在這棵樹下休息。當時正值寒冷的時節，人們都飢餓寒冷。於是聚集柴草和酥油，在樹下點火取暖。煙火漸漸旺盛，枯樹也燃燒起來。當時商人們中，有一位商人，在半夜之後，誦讀《阿毗達磨藏》（論藏）。那些蝙蝠，雖然被火困住，但喜愛佛法的聲音，忍受著痛苦而不飛出去。因此喪失了生命。隨著各自的業力而轉生，都得到了人身。捨棄家庭而修行佛法，憑藉聽聞佛法的聲音，變得聰明而有智慧，並且證得了聖果。成為世間的福田。接近迦膩色迦王（貴霜王朝的國王），與脅尊者（佛教論師）一起，招集五百位賢聖，在迦濕彌羅國（北印度的一個地區），編撰《毗婆沙論》。這些人就是枯樹中的五百隻蝙蝠。（出自《西域記》。南海，是南天竺的海邊。迦濕彌羅國，是北天竺的國家。《阿毗達磨藏》，是《大毗婆沙論藏》。蝙蝠，南方稱之為飛鼠。現在的凡夫俗子，尚且不相信人死後會變成六畜，何況相信會變成蠢動含靈的生物。殊不知蠢動含靈的生物，本來就具有佛性。由於惡業深重，所以漸漸變得愚頑癡呆，甚至形體微小。如果業報漸漸消減，就會漸漸變得有靈性，漸漸變得強大，直到恢復人身。就像我釋迦如來，在過去很多劫中，曾經做過獐、鹿、鵝、雁、魚、鱉、虱子等。所以佛陀經常為弟子們講述多生前世，曾經做過的事情。第十祖脅尊者，在如來滅度后五百年出世，相當於周貞定王時期（公元前468-前441年）。）
晉
泰山
○太傅羊祐（字叔子），西晉名臣，聲望蓋世。五歲時，曾經讓乳母取他先前玩弄的指環。乳母說，你本來就沒有這個指環。
【English Translation】 English version: The feet are honored (referring to the Buddha's feet, which are highly respected by believers). Offerings are made with a hundred flavors. Immediately renounce the household and become a monk. Deeply understand the meaning of the scriptures. Then one can attain Samadhi (a state of meditative consciousness in Buddhism). Achieve a state of non-retrogression. Enlighten and transform all beings. Arouse Bodhicitta (the mind of enlightenment). Even animals can attain the Way, so how can humans not obtain good results?
Tianzhú (ancient name for India)
○On the shore of the South Sea, there was a withered tree. Five hundred bats lived in holes in the tree. Some merchants rested under this tree. At that time, it was a cold season, and people were hungry and cold. So they gathered firewood and ghee, and lit a fire under the tree to keep warm. The smoke and fire gradually became strong, and the withered tree also burned. At that time, among the merchants, there was one merchant who, after midnight, recited the Abhidhamma Pitaka (the collection of treatises). Those bats, although trapped by the fire, loved the sound of the Dharma, and endured the pain without flying out. Therefore, they lost their lives. According to their respective karma, they were reborn and all obtained human bodies. They abandoned their families and practiced the Dharma, and by hearing the sound of the Dharma, they became intelligent and wise, and attained the holy fruit. They became fields of merit for the world. They approached King Kanishka (king of the Kushan dynasty), and together with the Venerable Parsva (a Buddhist master), gathered five hundred sages in the country of Kashmir (a region in northern India) to compile the Vibhasa Sastra. These people were the five hundred bats in the withered tree. (From the Records of the Western Regions. The South Sea is the seashore of South India. The country of Kashmir is the country of North India. The Abhidhamma Pitaka is the Great Vibhasa Sastra. Bats are called flying mice in the South. Ordinary people today do not even believe that people can become six kinds of animals after death, let alone believe that they can become sentient beings that wriggle and move. Little do they know that sentient beings that wriggle and move originally possess Buddha-nature. Because of heavy evil karma, they gradually become foolish and dull, even to the point of having tiny bodies. If the karmic retribution gradually diminishes, they will gradually become spiritual, gradually become strong, until they regain human form. Just like I, Shakyamuni Buddha, in many past kalpas, was once a deer, goose, wild goose, fish, turtle, louse, etc. Therefore, the Buddha often told his disciples about the things he had done in many past lives. The tenth ancestor, the Venerable Parsva, was born five hundred years after the Buddha's Nirvana, which corresponds to the time of King Zhen Ding of the Zhou Dynasty (468-441 BC).)
Jin
Mount Tai
○The Grand Tutor Yang You (style name Shuzi), a famous minister of the Western Jin Dynasty, had a reputation that surpassed the world. When he was five years old, he once asked his wet nurse to fetch a ring he had been playing with. The wet nurse said, 'You never had this ring.'
何取耶。祐曰。昔于東垣邊弄之。落桑樹中。乳母曰。汝可自覓。祐曰。此非先宅。兒不知處。后因出門游望。逕而東行。乳母隨之。至李氏家。乃入至東垣樹下。探得小環。李氏驚悵曰。吾子昔有此環。常愛弄之。七歲暴亡。亡后不知環處。此亡兒之物也。云何持去。祐持環走。李氏遂問之。乳母既說祐言。李氏悲喜。遂欲求祐還為其兒。里中解喻。然後得止。祐年長。常患頭風。醫欲攻治。祐曰。吾生三日時。頭首北戶。覺風吹頂。意其患之。但不能語耳。病源既久。不可治也。祐后為荊州都督。鎮襄陽。經給武當寺。殊余精舍。或問其故。祐默然。后因懺悔。敘說因果。乃曰。前身承有諸罪。賴造此寺。故獲申濟。所以使供養之情。偏殷重也(言前身。則不止一生也。非得宿命通。豈知多生事耶。或從人道來。得人身者。有能記憶前生事。若墮余道而來者。則不能記憶。所謂不可復還使成本核也)。
瑯玡
○王練。字玄明。宋侍中。父珉。字季琰。晉中書令。相識一梵沙門。每瞻珉風采。甚敬悅之。輒語同學云。若我後生得為此人作子。于近愿亦足矣。珉聞而戲之曰。法師才行。正可為弟子子耳。頃之沙門病亡。亡后歲余。而練生焉。始能言。便解外國語。及絕國之奇珍。銀器珠貝。生所不見。
【現代漢語翻譯】 現代漢語譯本 問：如何得到的呢？ 祐回答說：『以前我在東垣邊玩耍時，小環掉進了桑樹中。乳母說：『你自己去找吧。』祐說：『這裡不是我以前的家，我不知道在哪裡。』後來因為出門遊玩，逕直向東走去。乳母跟隨他，到了李氏家。祐就走進去，到東垣的樹下，找到了小環。李氏驚訝悲傷地說：『我的兒子以前有這個小環，常常喜歡玩它。七歲時突然去世，去世后不知道小環在哪裡。這明明是我死去兒子的東西啊，你怎麼拿走的？』祐拿著小環跑開了。李氏就問他，乳母說了祐說的話。李氏悲傷又高興，就想讓祐還給他，做他的兒子。鄰里鄉親勸解開導，然後才作罷。 祐長大后，常常患頭風病。醫生想給他治療。祐說：『我出生三天的時候，頭朝北邊的窗戶，感覺有風吹到頭頂。我想這大概就是病根。只是當時還不能說話罷了。病源已經很久了，沒法治了。』祐後來做了荊州都督，鎮守襄陽。他給武當寺的供給超過了其他的精舍。有人問他原因，祐沉默不語。後來因為懺悔，敘說了因果，就說：『前世我犯了很多罪，依靠建造這座寺廟，所以才得到救濟。因此我對寺廟的供養之情，特別殷切深重啊。』（說到前世，就不止一生了。不是得到宿命通，怎麼會知道多生的事情呢？或許是從人道來的，得到人身的人，有能記憶前生事的。如果從其他的道來的，就不能記憶了。這就是所謂的不可復還使成本核啊）。
瑯玡
王練（人名），字玄明，宋朝的侍中。他的父親王珉（人名），字季琰，晉朝的中書令。王珉認識一位梵僧，每次看到王珉的風采，都非常敬佩喜悅，常常對同學說：『如果我來世能做此人的兒子，這個願望就足夠了。』王珉聽了就開玩笑說：『法師的才能和品行，正好可以做我兒子的兒子啊。』不久之後，這位梵僧就病逝了。去世一年多后，王練就出生了。剛會說話，就能說外國話，還認識絕國的奇異珍寶，以及他生來沒見過的銀器珠貝。
【English Translation】 English version Q: How did he obtain it? You replied: 'In the past, I was playing by the east wall (Dong Yuan), and the small ring fell into the mulberry tree. The wet nurse said, 'You can find it yourself.' You said, 'This is not my former home, and I don't know where it is.' Later, while going out for a walk, he went straight east. The wet nurse followed him to the Li family's house. You went in and under the tree by the east wall and found the small ring. The Li family was surprised and saddened, saying, 'My son used to have this ring and often liked to play with it. He died suddenly at the age of seven, and after his death, I didn't know where the ring was. This is clearly my dead son's thing, how did you take it?' You ran away with the ring. The Li family then asked him, and the wet nurse told what You had said. The Li family was sad and happy and wanted You to return it to him and be his son. The neighbors and villagers persuaded and enlightened him, and then it stopped. When You grew up, he often suffered from headaches. The doctor wanted to treat him. You said, 'When I was three days old, my head was facing the north window, and I felt the wind blowing on the top of my head. I think this is probably the root of the disease. It's just that I couldn't speak at the time. The source of the disease has been around for a long time and cannot be cured.' Later, You became the governor of Jingzhou and guarded Xiangyang. His supply to Wudang Temple exceeded that of other monasteries. Someone asked him the reason, and You was silent. Later, because of repentance, he narrated the cause and effect, and said, 'In my previous life, I committed many sins, and by building this temple, I was saved. Therefore, my feelings of offering to the temple are particularly earnest and profound.' (Speaking of the previous life, it is more than just one life. If you don't get the power of knowing past lives, how would you know about many lives? Perhaps it came from the human realm, and people who get human bodies can remember things from their previous lives. If it comes from other realms, they cannot remember. This is the so-called 'cannot be restored to the original state').
Langya
Wang Lian (person's name), courtesy name Xuanming, was a court attendant during the Song Dynasty. His father, Wang Min (person's name), courtesy name Jiyan, was the secretary of the Imperial Secretariat during the Jin Dynasty (266-420). Wang Min knew a Buddhist monk from India. Every time he saw Wang Min's demeanor, he admired and liked him very much. He often said to his classmates, 'If I could be this person's son in the next life, this wish would be enough.' Wang Min heard this and joked, 'The Dharma master's talent and conduct are just right to be the son of my son.' Not long after, this Indian monk died of illness. More than a year after his death, Wang Lian was born. As soon as he could speak, he could speak foreign languages, and he also recognized exotic treasures from distant countries, as well as silverware, pearls, and shells that he had never seen before.
未聞其名。即而名之。識其產出。自然親受諸梵。過於漢人。咸謂沙門。審其先身。故珉字之曰阿練。遂為大名。云云。
吳興
○向靖。字奉仁。河內人也。喪數歲女。女始病時。弄小刀子。母奪取不與。傷母手。喪后一年。母又產一女。女年四歲。謂母曰。前時刀子何在。母曰。無也。女曰。昔爭刀子。故傷母手。云何無耶。母甚驚怪。具以告靖。靖曰。先刀子猶在否。母曰。痛念前女。故不錄之。靖曰。可覓數個刀子。合置一處。令女自擇。女見大喜。即取先者。曰此是兒許。父母大小。乃知前女。審其先身(右三出冥祥記)。
餘杭
○元興三年初。餘杭山沙門法志。常誦法華。有雉翔集座隅。如聽狀。越七年雉殞。志瘞之。夜夢童子拜曰。因聽經得脫羽類。今生山前王氏家。志詰朝遣問之。如其言。王氏一日設齋。志方踵門。兒曰。我和上來也。志撫之曰。此我雉兒也。解衣視腋下。果有雉毳三莖。七歲令出家。十六落髮。以腋有毳。因名曇翼。後感普賢菩薩示現(出通載)。
宋
武帝
○始登位。夢一道人。提缽就乞。因而言曰。君於前世施維衛佛一缽之飯。今居斯位。帝遣問嚴公。徴其虛實。嚴公即送七佛經。呈聞(出弘明集○維衛佛。即毗婆尸佛)。
【現代漢語翻譯】 現代漢語譯本 未曾聽聞他的名字，於是就給他取名。知曉他出生的地方，自然會受到諸梵天（諸天神）的親近，超過了**。人們都說他是沙門（出家修道的人），審察他的前世，所以用『珉』字來稱呼他為阿練（Aranya，意為寂靜處，適合修行的地方），最終成爲了他的大名，如此這般。
吳興
○向靖，字奉仁，是河內人。他死了幾歲的女兒。女兒剛生病的時候，玩一把小刀子，母親奪走不給她，（女兒）傷了母親的手。死後一年，母親又生了一個女兒。女兒四歲的時候，對母親說：『以前的刀子在哪裡？』母親說：『沒有啊。』女兒說：『以前爭奪刀子，所以傷了母親的手，怎麼會沒有呢？』母親非常驚訝，把事情全部告訴了向靖。向靖說：『以前的刀子還在嗎？』母親說：『因為非常思念之前的女兒，所以沒有收起來。』向靖說：『可以找幾個刀子，放在一起，讓女兒自己選擇。』女兒見了非常高興，立刻拿起之前的刀子，說『這是我的。』父母和家人，才知道這個女兒，確實是之前死去的女兒轉世。（右三條出自《冥祥記》）
餘杭
○元興三年（404年）初，餘杭山上的沙門法志，經常誦讀《法華經》。有一隻野雞飛來聚集在他的座位旁邊，好像在聽經的樣子。過了七年，野雞死了，法志把它埋葬了。晚上夢見一個童子拜謝他說：『因為聽經得以脫離羽毛類的生命，現在投生到山前的王氏家。』法志第二天早上派人去詢問，果然如他所說。王氏有一天設齋供僧，法志剛到門口，小孩說：『我和你一起上來過。』法志撫摸著他說：『這是我的雉兒啊。』解開他的衣服看他的腋下，果然有三根野雞的細毛。七歲的時候讓他出家，十六歲剃度。因為腋下有細毛，因此取名為曇翼。後來感應到普賢菩薩示現。（出自《通載》）
宋
武帝
○（劉）裕剛登上皇位的時候，夢見一個道人，拿著缽來乞討，因此說道：『您在前世佈施維衛佛（Vipassi Buddha，過去七佛之一）一缽飯，所以今生才能居於這個皇位。』（劉）裕派人去問嚴公，徵求這件事的虛實。嚴公立刻送來《七佛經》，呈報給（劉）裕聽。（出自《弘明集》○維衛佛，就是毗婆尸佛（Vipassi Buddha））
【English Translation】 English version His name had not been heard. So, he was given a name. Knowing where he was born, he would naturally be close to the various Brahmas (deities), more so than **. People all said he was a Shramana (ascetic), examining his previous life, so they called him Aranya (Aranya, meaning a quiet place, suitable for practice) with the character '珉', which eventually became his great name, and so on.
Wuxing
○ Xiang Jing, styled Fengren, was from Henan. His several-year-old daughter died. When the daughter first fell ill, she was playing with a small knife. Her mother took it away from her, and (the daughter) injured her mother's hand. A year after her death, the mother gave birth to another daughter. When the daughter was four years old, she said to her mother, 'Where is the knife from before?' The mother said, 'There isn't one.' The daughter said, 'Before, we fought over the knife, so I injured your hand. How can there be none?' The mother was very surprised and told Xiang Jing everything. Xiang Jing said, 'Is the knife from before still there?' The mother said, 'Because I miss the previous daughter very much, I didn't put it away.' Xiang Jing said, 'You can find several knives and put them together, and let the daughter choose for herself.' The daughter was very happy when she saw them and immediately picked up the previous knife, saying, 'This is mine.' The parents and family then knew that this daughter was indeed the reincarnation of the previous deceased daughter. (The above three entries are from 'Mingxiang Ji')
Yuhang
○ At the beginning of Yuanxing Year 3 (404 AD), the Shramana Fazhi of Yuhang Mountain often recited the 'Lotus Sutra'. A pheasant flew and gathered beside his seat, as if listening to the sutra. After seven years, the pheasant died, and Fazhi buried it. That night, he dreamed of a child bowing and thanking him, saying, 'Because of listening to the sutra, I was able to escape from the bird realm and am now reborn into the Wang family in front of the mountain.' Fazhi sent someone to inquire the next morning, and it was as he said. One day, the Wang family held a vegetarian feast for monks, and Fazhi had just arrived at the door when the child said, 'I came up with you before.' Fazhi stroked him and said, 'This is my pheasant child.' He undressed him and looked under his armpits, and there were indeed three pheasant feathers. At the age of seven, he was allowed to become a monk, and at the age of sixteen, he shaved his head. Because he had feathers under his armpits, he was named Tanying. Later, he sensed the manifestation of Samantabhadra Bodhisattva. (From 'Tongzai')
Song
Emperor Wu
○ When (Liu) Yu first ascended the throne, he dreamed of a Taoist priest carrying a bowl to beg for alms, and thus said, 'In your previous life, you offered a bowl of rice to Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas), so in this life you are able to occupy this position.' (Liu) Yu sent someone to ask Yan Gong to verify the truth of this matter. Yan Gong immediately sent the 'Seven Buddhas Sutra' to be presented to (Liu) Yu. (From 'Hongming Ji' ○ Vipassi Buddha is Vipassi Buddha (Vipassi Buddha))
崑崙山
○曇諦法師。父姓康。名彤。康居國人。漢靈時。移附中國。獻帝末亂。移止吳興。曾為冀州別駕。母黃氏晝寢。夢見一僧。呼黃氏為母。寄一麈尾。並鐵鏤書鎮二枚。眠寤。見兩物具存。因而懷孕生諦。諦年五歲。母以麈尾等示之。諦曰。秦王所餉。母曰。汝置何處。答云。不憶。至年十歲出家。學不從師。悟自天發。后隨父之樊鄧。遇見關中僧䂮道人。忽喚䂮名。䂮曰。童子何以呼老宿名。諦曰。曏者忽言阿尚。是諦沙彌。為眾僧采菜。被野豬所傷。不覺失聲耳。[(豐力)/石]曾為弘覺法師弟子。為僧采菜。被野豬所傷。[(豐力)/石]初不憶此。乃詣諦父。諦父具說本末。並示書鎮麈尾等。[(豐*力)/石]乃悟而泣曰。即先師弘覺法師也。師曾為姚萇講法華。貧道為都講。姚萇餉師二物。今遂在此。追計弘覺捨命。正是寄物之日。復憶采菜之事。彌深悲仰。諦后遊覽經籍。遇目斯記。晚入吳虎丘寺。講禮記周易春秋。各七遍。法華大品。維摩。各十五遍。又善文翰。集有六卷。亦行於世。性愛林泉。后還吳興。入故章崑崙山。閑居澗飲。二十餘載。以宋元嘉末卒于山舍。春秋六十餘(出梁高僧傳)。
元魏
北代
○乘禪師。常受持法華。精勤不懈。
【現代漢語翻譯】 現代漢語譯本 崑崙山
曇諦法師，父親姓康，名彤，是康居國人。（康居國大致位於今天的烏茲別克斯坦一帶）漢靈帝（168年-189年）時期，遷居到中國。漢獻帝末年戰亂，遷居到吳興（今浙江湖州一帶）。他的父親曾經擔任冀州的別駕（刺史的佐官）。他的母親黃氏白天睡覺時，夢見一位僧人，稱黃氏為母親，並寄託了一個麈尾（拂塵），以及兩個鐵鏤書鎮。醒來后，發現這兩樣東西都存在。因此懷孕生下了曇諦。曇諦五歲時，母親把麈尾等物給他看。曇諦說：『這是秦王（指前秦的統治者）所贈送的。』母親問：『你放在哪裡了？』回答說：『不記得了。』到十歲時出家，學習不依靠老師，領悟來自天性。後來跟隨父親到樊鄧（今湖北襄樊一帶），遇見關中的僧人䂮道人。忽然叫出䂮的名字。䂮說：『童子為何叫老衲的名字？』曇諦說：『剛才忽然說阿尚（和尚），是諦沙彌，為眾僧采菜，被野豬所傷，不覺失聲罷了。』䂮曾經是弘覺法師的弟子，為僧眾采菜，被野豬所傷，起初不記得此事。於是去拜訪曇諦的父親。曇諦的父親詳細說了事情的經過，並拿出書鎮、麈尾等物。䂮才醒悟而哭泣說：『我就是先師弘覺法師啊。』老師曾經為姚萇（後秦的建立者）講解《法華經》，貧道擔任都講（講經的助手）。姚萇贈送給老師這兩樣東西，現在竟然在這裡。追算弘覺法師去世的日子，正是寄託物品的那一天。又回憶起采菜的事情，更加悲傷仰慕。曇諦後來遊覽經籍，過目不忘。晚年進入吳地的虎丘寺，講解《禮記》、《周易》、《春秋》，各七遍。《法華經》、《大品般若經》、《維摩詰經》，各十五遍。又擅長文章，著有六卷文集，也在世上流傳。喜歡林泉，後來回到吳興，進入故章的崑崙山，閑居澗飲，二十多年。在宋元嘉末年（453年）去世于山舍，享年六十多歲（出自《梁高僧傳》）。
元魏
北代
乘禪師，經常受持《法華經》，精勤不懈。
【English Translation】 English version Mount Kunlun
Dhyana Master Tantra. His father's surname was Kang, and his name was Tong. He was a native of the Kangju kingdom (roughly located in present-day Uzbekistan). During the reign of Emperor Ling of the Han Dynasty (168-189 AD), he moved to China. At the end of Emperor Xian's reign, during the chaos, he moved to Wuxing (present-day Huzhou, Zhejiang). His father once served as a Biejia (assistant official to the governor) in Jizhou. His mother, Huang, had a dream during a daytime nap in which she saw a monk calling her 'mother' and entrusting her with a horsetail whisk and two iron-carved paperweights. Upon waking, she found the two objects present. As a result, she became pregnant and gave birth to Tantra. When Tantra was five years old, his mother showed him the horsetail whisk and other items. Tantra said, 'These were given by the King of Qin (referring to the ruler of the Former Qin Dynasty).' His mother asked, 'Where did you put them?' He replied, 'I don't remember.' At the age of ten, he became a monk, learning without a teacher, with enlightenment arising from his nature. Later, he followed his father to Fandeng (present-day Xiangfan, Hubei), where he met the monk Dao Ren from Guanzhong. He suddenly called out Dao's name. Dao said, 'Young boy, why do you call this old monk by his name?' Tantra said, 'Just now, I suddenly said 'Ashang' (monk), it is Shramana Tantra, who was gathering vegetables for the monks and was injured by a wild boar, and inadvertently cried out.' Dao once was a disciple of Dharma Master Hongjue, gathering vegetables for the monks and was injured by a wild boar, initially not remembering this. So he went to visit Tantra's father. Tantra's father explained the whole story and showed the paperweights, horsetail whisk, and other items. Dao then awakened and wept, saying, 'I am the late teacher Dharma Master Hongjue.' The teacher once lectured on the Lotus Sutra for Yao Chang (the founder of the Later Qin Dynasty), and this poor monk served as the Dujiang (assistant lecturer). Yao Chang presented these two items to the teacher, and now they are here. Recalling the day Dharma Master Hongjue passed away, it was precisely the day the items were entrusted. Remembering the vegetable gathering incident, his sorrow and admiration deepened. Later, Tantra traveled through the scriptures, remembering everything he saw. In his later years, he entered Tiger Hill Temple in Wu, lecturing on the Book of Rites, the Book of Changes, and the Spring and Autumn Annals, each seven times. The Lotus Sutra, the Mahaprajnaparamita Sutra, and the Vimalakirti Sutra, each fifteen times. He was also skilled in writing, with a collection of six volumes, which also circulated in the world. He loved forests and springs, and later returned to Wuxing, entering Mount Kunlun of Gu Zhang, living in seclusion and drinking from the streams for more than twenty years. He passed away in his mountain hermitage at the end of the Yuanjia era of the Song Dynasty (453 AD), at the age of sixty-plus (from the Biographies of Eminent Monks of the Liang Dynasty).
Yuan Wei Dynasty
Northern Dai
Dhyana Master Cheng often upheld the Lotus Sutra, diligently and tirelessly.
命終託生河東薛氏。為第五子。生而能言。自陳宿業。不願處俗。其父任北肆州刺史。五郎隨任。便往中山。至七帝寺。尋得前世本時弟子。語曰。汝頗憶從我度水。往狼山否。乘禪師者。即我身是。吾房中靈幾。可速除卻。弟子聞驗。抱師悲慟哀傷。道俗奇怪。將為大徴。父母戀惜。恐其出家。便與納室。爾後便忘宿命之事。而常興厭離。恒樂靜居(出唐高僧傳)。
北齊
趙州
○僧安法師。文宣時。在王屋山。聚徒講涅槃經。始發題。有雌雉來座側伏聽。僧若食時。出外飲啄。日晚上講。依時赴集。三卷未了。遂絕不來。眾咸怪之。安曰。雉今生人道。不須怪也。武平四年。安領徒至越州。行頭陀。忽云。往年雌雉。應生在此。徑至一家。遙喚雌雉。一女走出。如舊相識。禮拜歡喜。父母異之。引入設食。安曰。此女何故名雌雉耶。答曰。見其初生髮如雉毛。既是女。故名雌雉也。安大笑。為述本緣。女聞涕泣。苦求出家。二親欣然許之。為講涅槃。聞便領解。一無遺漏。至后三卷。茫然不解。於時始年十四。便就講說。遠近咸聽。嘆其宿習。因斯躬勸。從學者眾矣(出續高僧傳)。
宣帝
○帝即位。嘗謁僧稠禪師。稠床坐不迎。其徒勸迎者。稠曰。昔優填王。懷噁心來。賓
頭盧尊者下床。行七步迎之。七日後。王失國位。被鄰國擒捉鎖腳。囚禁十二年。吾今雖寡德。冀帝獲福耳。俄以此被譖。帝銜之。將復入寺。按其不敬誅之。稠已知之。及帝來寺。預出十里許候之。帝怪問。稠曰。恐身血污伽藍。遠來就刃耳。帝悚然悔謝。謂其臣楊遵曰。朕不明。幾妄黷聖師。即奉之如故。帝問前身。稠曰。陛下前身。羅剎也。今好殺。蓋余習耳。帝問何以知之。稠請以盤貯水。自咒之。命帝臨觀。見自形正羅剎狀。仍有群羅剎隨之。帝大驚。自是絕葷。終日坐禪。禮佛行道。如旋風焉(出通載)。
梁
元帝
○武帝第七子。諱繹。字世誠。初武帝夢僧眇一目。手執爐云。託生王宮。已而母夢月墮懷中。遂生帝。帝幼即一目病。醫療不效。竟眇一目。首封湘王。即位於江陵。舍宮造天宮寺及天居寺。每講法華經。解成實論。壽四十七(出梁史)。
隋
博陵
○崔彥武。開皇中。為魏州刺史。因行部至一邑。愕然驚喜。謂從者曰。吾昔嘗在此邑中為人婦。今知家處。因乘馬入修巷。屈曲至一家。命叩門。主人公年老。走出拜謁。彥武入家。先升其堂。視東壁上。去地六七尺。有高隆。因謂主人曰。吾昔所讀法華經。並金釵五雙。藏此壁中高處。是也。其經
【現代漢語翻譯】 現代漢語譯本： 頭盧尊者走下床，向前走了七步迎接他。七天後，國王失去了王位，被鄰國擒獲並鎖住雙腳，囚禁了十二年。我如今雖然德行淺薄，但希望陛下能獲得福報。不久，因此事我被人誣陷，皇帝對此耿耿於懷，打算再次進入寺廟，以不敬之罪處死我。稠已經知道了這件事，等到皇帝來到寺廟，他提前十多里路等候。皇帝奇怪地問他，稠說：『恐怕我的血會玷污伽藍（寺廟），所以遠遠地來這裡就死。』皇帝驚恐地懺悔道歉，對他的臣子楊遵說：『朕不明事理，幾乎冒犯了聖師。』於是像原來一樣尊敬他。皇帝問稠前世是什麼，稠說：『陛下前世是羅剎（惡鬼）。現在喜歡殺戮，大概是以前的習氣罷了。』皇帝問他怎麼知道的，稠請人用盤子盛水，自己唸咒，讓皇帝觀看。皇帝看到自己的形象正是羅剎的樣子，還有一群羅剎跟隨著他。皇帝大吃一驚，從此不再吃葷，整天坐禪，禮佛修行，像旋風一樣。（出自《通載》）
梁
元帝
梁元帝是武帝的第七個兒子，名叫蕭繹，字世誠。當初武帝夢見一個瞎了一隻眼睛的僧人，手裡拿著香爐說，要託生到王宮。不久，他的母親夢見月亮掉進懷裡，於是生下了他。蕭繹小時候就得了一種眼睛的疾病，治療無效，最終瞎了一隻眼睛。最初被封為湘王，在江陵即位。他捨棄宮殿建造了天宮寺和天居寺。每次講《法華經》，講解《成實論》。享年四十七歲。（出自《梁史》）
隋
博陵
崔彥武，在開皇年間（581-600年）擔任魏州刺史。一次巡視到某個縣，驚訝而又高興，對隨從說：『我以前曾經在這個縣裡做過人家的妻子，現在知道家在哪裡。』於是騎馬進入修巷，彎彎曲曲地來到一家。主人是個老人，走出來拜見他。崔彥武進入家門，先登上廳堂，看到東墻上，離地面六七尺的地方，有個凸起。於是對主人說：『我以前所讀的《法華經》，還有金釵五雙，就藏在這面牆的高處。』
【English Translation】 English version: The Venerable Toulu got off the bed and walked seven steps to greet him. Seven days later, the king lost his throne, was captured by a neighboring country, had his feet chained, and was imprisoned for twelve years. Although I am now of meager virtue, I hope that Your Majesty will receive blessings. Soon after, I was slandered because of this matter, and the emperor held a grudge against me, intending to enter the temple again and execute me for disrespect. Chou already knew about this, and when the emperor came to the temple, he waited more than ten miles away. The emperor asked him strangely, and Chou said, 'I am afraid that my blood will defile the Sangharama (monastery), so I have come here from afar to die.' The emperor was frightened and repented and apologized, saying to his minister Yang Zun, 'I was ignorant and almost offended the holy teacher.' So he respected him as before. The emperor asked Chou what his previous life was, and Chou said, 'Your Majesty's previous life was a Rakshasa (demon). Now you like to kill, probably because of your old habits.' The emperor asked him how he knew, and Chou asked someone to fill a plate with water, chanted a mantra himself, and asked the emperor to watch. The emperor saw that his image was exactly that of a Rakshasa, and there was a group of Rakshasas following him. The emperor was greatly shocked, and from then on he stopped eating meat, meditated all day long, worshiped the Buddha and practiced the Dharma, like a whirlwind. (From Tongzai)
Liang Dynasty
Emperor Yuan
Emperor Yuan of Liang was the seventh son of Emperor Wu, named Xiao Yi, styled Shicheng. Initially, Emperor Wu dreamed of a monk blind in one eye, holding a censer and saying that he would be reborn in the royal palace. Soon after, his mother dreamed of the moon falling into her arms, and then she gave birth to him. Xiao Yi suffered from an eye disease when he was young, and the treatment was ineffective, eventually blinding one eye. He was initially enfeoffed as the Prince of Xiang, and ascended the throne in Jiangling. He abandoned the palace and built the Tiangong Temple and the Tianju Temple. Every time he lectured on the Lotus Sutra and explained the Chengshi Lun. He lived to be forty-seven years old. (From the History of Liang)
Sui Dynasty
Boling
Cui Yanwu served as the prefect of Weizhou during the Kaihuang era (581-600 AD). Once, while inspecting a county, he was surprised and delighted, and said to his attendants, 'I used to be someone's wife in this county, and now I know where my home is.' So he rode his horse into Xiuxiang Alley, winding his way to a house. The owner was an old man who came out to greet him. Cui Yanwu entered the house, first ascended to the hall, and saw a bulge on the east wall, six or seven feet above the ground. So he said to the owner, 'The Lotus Sutra that I used to read, as well as five pairs of gold hairpins, are hidden in the high place on this wall.'
第七卷尾后紙。火燒失文字。吾今每誦此經。至第七卷尾。恒忘失。不能記得。因令左右鑿壁。果得經函。開第七卷尾。及金釵。並如其言。主人涕泣曰。亡妻存日。常誦此經。釵亦是其物。彥武曰。庭前槐樹。吾欲產時。自解頭髮。置此樹穴中。試令人探樹中。果得發。於是主人悲喜。彥武留衣物。厚給主人而去。
太山
○大業中。有客僧行至太山廟。欲寄宿。廟令曰。此別無舍。惟神廟廡下可宿。然而比來。寄宿者輒死。僧曰。無苦也。不得已從之。為設床于廡下。僧至夜端坐誦經。可一更。聞幄環珮聲。須臾神出。為僧禮拜。僧曰。聞比宿者多死。豈檀越害之耶。愿見護之。神曰。遇死者將至。聞弟子聲。因自懼死。非煞之也。愿師無慮。僧因延坐談說。如食頃。問曰。聞世人傳說云。太山治鬼。寧有之耶。神曰。弟子薄福有之。豈欲見先亡乎。僧曰。有兩同學僧先死。愿見之。神問知名。乃曰。一人已生人間。一人在獄罪重。不可喚來。若師就見可也。僧聞甚悅。因起出不遠。而至一所。多見廟獄火燒。光𦦨甚盛。神將僧入一院。遙見一人。在火中號呼。不能言。形變不復可識。而血肉焦臭。令人傷心。神曰。此是也。師不欲歷觀耶。僧愁愍求出。俄而至廟。又與神坐。因問欲救同學。有得理
【現代漢語翻譯】 現代漢語譯本：第七卷尾頁已經燒燬，丟失了文字。我現在每次誦讀這部經書，到第七卷末尾時，總是遺忘，無法記得。因此我讓左右的人鑿開墻壁，果然得到了經函，打開第七卷末尾，以及金釵，都如（之前）所說的一樣。主人哭泣著說：『我亡妻在世的時候，經常誦讀這部經書，這金釵也是她的東西。』彥武說：『庭前的槐樹，我將要生產的時候，自己解下頭髮，放置在這樹洞中。』試著讓人去探查樹中，果然得到了頭髮。於是主人悲喜交加。彥武留下衣物，豐厚地贈送給主人後離開了。
太山（泰山，山名）
大業（隋煬帝年號，605-618）年間，有位客僧走到太山廟，想要借宿。廟令說：『這裡沒有別的房間，只有神廟的廂房可以住。然而近來，借宿的人總是會死。』僧人說：『沒有關係。』不得已答應了他。為他在廂房裡設定了床鋪。僧人到了晚上端坐誦經。大約到一更時，聽到帷帳環珮的聲音，一會兒神出現了，為僧人禮拜。僧人說：『聽說近來借宿的人大多死了，難道是您加害的嗎？希望您能保護我。』神說：『遇到將死之人要來，聽到弟子的聲音，因此自己害怕死亡，不是我殺害的。希望師父不要顧慮。』僧人於是邀請神坐下談說，大約一頓飯的時間。問：『聽說世人傳說，太山治理鬼，真有這回事嗎？』神說：『弟子薄福，確實有這回事。您想見見已故的親人嗎？』僧人說：『有兩位同學僧先死了，希望見見他們。』神問他們的名字，然後說：『一人已經轉生人間，一人在獄中罪孽深重，不可喚來。如果師父自己去見，倒是可以。』僧人聽了非常高興。於是起身走出不遠，就到了一處地方，看到很多廟宇監獄被火燒燬，光焰非常旺盛。神將僧人帶入一個院子，遠遠地看見一個人，在火中號叫，不能說話，形貌改變得無法辨認，而且血肉焦臭，令人傷心。神說：『這就是他。師父不想仔細看看嗎？』僧人愁苦憐憫，請求出去。一會兒到了廟裡，又和神坐在一起。於是問想要救助同學，有什麼辦法。
【English Translation】 English version: The end of the seventh scroll was burned and the text lost. Now, whenever I recite this scripture, I always forget the end of the seventh scroll and cannot remember it. Therefore, I ordered the people around me to chisel open the wall, and indeed found the scripture box, opened the end of the seventh scroll, and the golden hairpin, just as (previously) said. The owner wept and said, 'When my deceased wife was alive, she often recited this scripture, and this hairpin was also hers.' Yanwu said, 'The locust tree in front of the courtyard, when I was about to give birth, I untied my hair and placed it in this tree hole.' Try to have someone explore the tree, and indeed found the hair. Thereupon, the owner was filled with both sorrow and joy. Yanwu left clothing and generously gifted it to the owner before leaving.
Mount Tai (Taishan, name of a mountain)
During the Daye (reign of Emperor Yang of Sui, 605-618) period, a visiting monk arrived at the Taishan Temple, wanting to lodge there. The temple official said, 'There are no other rooms here, only the temple's side room is available. However, recently, those who lodge here always die.' The monk said, 'It's alright.' He reluctantly agreed. A bed was set up for him in the side room. The monk sat upright and recited scriptures at night. Around the first watch, he heard the sound of curtains and jade pendants, and after a while, the god appeared and bowed to the monk. The monk said, 'I heard that most of those who have lodged here recently have died. Is it you who harmed them? I hope you can protect me.' The god said, 'When someone who is about to die comes, hearing the disciple's voice, I myself fear death, it is not I who kill them. I hope master does not worry.' The monk then invited the god to sit down and talk, for about the time it takes to eat a meal. He asked, 'I heard people say that Mount Tai governs ghosts, is this true?' The god said, 'I, your disciple, have little fortune, but it is indeed true. Do you want to see deceased relatives?' The monk said, 'Two fellow monks died earlier, I hope to see them.' The god asked for their names, and then said, 'One has already been reborn in the human realm, one is in prison with heavy sins, and cannot be summoned. If master goes to see him yourself, that is possible.' The monk was very happy to hear this. So he got up and walked not far, and arrived at a place where he saw many temple prisons burned by fire, with very bright flames. The god led the monk into a courtyard, and from afar he saw a person, screaming in the fire, unable to speak, his appearance changed beyond recognition, and his flesh was charred and stinking, which was heartbreaking. The god said, 'This is him. Does master not want to take a closer look?' The monk was distressed and compassionate, and asked to leave. After a while, he arrived at the temple, and sat with the god again. Then he asked if there was any way to save his fellow monk.
耶。神曰。可得。能為寫法華經者便免。既而將曙。神辭僧入堂。旦而廟令視其僧不死。怪異之。僧因為說。仍即為寫法華經一部。經既成。莊嚴畢。又將經就廟宿。其夜神出如初。歡喜禮拜。慰問來意。以事告之。神曰。弟子已知之。師為寫經。始書題目。彼已脫免。今又生在人也。然此處不潔。不可安經。愿師還將送向寺。言說久之。將曉辭訣而去。送經于寺。杭州別駕張德言前任兗州。具知其事(右二出冥報記。此記二卷。是唐朝永徽年。吏部尚書唐臨撰)。
徐陵
○智威禪師。前身是陳時僕射徐陵。聽智者大師講經。因立五愿。一臨終正念。二不墜三途。三人中託生。四童真出家。五不墮流俗之僧。後生縉雲朱氏。年十八。將納婦。路逢梵僧謂曰。少年。何意欲違昔誓。因示其五愿。威聞已。不復還家。即往國清寺。投章安法師。咨受心要。即證法華三昧。
天臺
○國清寺僧智環。為直歲。將常住布十端。與始豐縣丞李意及。久而不還。環死作寺家奴。背有智環字。既而丞亦死。亦作寺家奴。背亦有李意及字(右二出統紀○天臺縣。在隋唐時。名始豐)。
唐
汾州
○劉善經。隰城人。少小孤。母所撫育。其母平生。恒習讀內典。精勤苦行。以貞觀二十一
【現代漢語翻譯】 現代漢語譯本： 神說：『可以。能書寫《法華經》的人便可免罪。』不久天將破曉，神向僧人告辭，進入佛堂。第二天，廟祝檢視僧人，發現他沒有死，感到非常奇怪。僧人便將事情的經過告訴了他，於是廟祝立即為他書寫了一部《法華經》。經書寫成后，莊嚴完畢，又將經書帶到廟裡過夜。當晚，神像之前一樣出現，歡喜地禮拜，慰問僧人的來意，僧人將事情告訴了他。神說：『弟子已經知道了。師父為您書寫經書，剛寫題目時，那人就已經脫罪免難，現在又投生為人了。然而這裡不潔凈，不可安放經書，希望師父將經書送往寺廟。』說了很久，天將破曉，神告辭離去。僧人將經書送往寺廟。杭州別駕張德言，之前擔任兗州刺史，詳細地知道這件事。（以上兩則出自《冥報記》。這部書共兩卷，是唐朝永徽年間（650-655）吏部尚書唐臨所撰寫）。
徐陵
○智威禪師，前身是陳朝時的僕射徐陵，聽智者大師講經，因此立下五條誓願：一、臨終時保持正念；二、不墮入三惡道；三、投生為人；四、童真出家；五、不做墮落凡俗的和尚。後來轉生為縉雲的朱氏子弟，十八歲時，將要迎娶妻子，路上遇到一位梵僧對他說：『少年，你想要違背以前的誓言嗎？』於是向他展示了之前的五條誓願。智威聽后，不再回家，立即前往國清寺，投靠章安法師，請教接受心要，隨即證得法華三昧。
天臺
○國清寺僧人智環，擔任直歲（寺院的執事），將常住的十端布匹交給始豐縣丞李意及，很久都沒有歸還。智環死後轉生為寺院的奴僕，背上有『智環』二字。不久縣丞也死了，也轉生為寺院的奴僕，背上也有『李意及』三個字。（以上兩則出自《統紀》。天臺縣，在隋唐時期，名叫始豐）。
唐
汾州
○劉善經，隰城人。年少時成了孤兒，由母親撫養長大。他的母親一生，經常學習誦讀佛經，精進勤苦地修行。在貞觀二十一年（647）
【English Translation】 English version: The deity said, 'It is permissible. Those who can write the Lotus Sutra will be spared.' As dawn approached, the deity bid farewell to the monk and entered the hall. The next morning, the temple warden checked on the monk and was astonished to find him alive. The monk then told him what had happened, and the warden immediately wrote a copy of the Lotus Sutra for him. After the sutra was completed and adorned, it was brought back to the temple for the night. That night, the deity appeared as before, joyfully prostrated, and inquired about the monk's intentions. The monk told him the story. The deity said, 'This disciple already knows. When the master wrote the sutra, just as the title was written, that person was already freed from suffering and has now been reborn as a human. However, this place is unclean and not suitable for enshrining the sutra. I hope the master will take the sutra back to the temple.' After speaking for a long time, as dawn approached, the deity bid farewell and departed. The monk took the sutra to the temple. Zhang Deyan, the vice-prefect of Hangzhou, who had previously served as the prefect of Yanzhou, knew the details of this matter. (The above two stories are from Records of Retribution. This book, in two volumes, was written by Tang Lin, the Minister of Personnel during the Yonghui era (650-655) of the Tang Dynasty.)
Xu Ling
○ Chan Master Zhiwei, whose previous life was Xu Ling, the Minister of the Chen Dynasty, listened to Great Master Zhiyi lecturing on the sutras and made five vows: 1. To maintain right mindfulness at the time of death; 2. Not to fall into the three evil realms; 3. To be reborn as a human; 4. To leave home as a novice; 5. Not to become a degenerate monk. Later, he was reborn as a member of the Zhu family in Jinyun. At the age of eighteen, when he was about to marry, he met a Brahman monk on the road who said to him, 'Young man, do you intend to break your previous vows?' Then he showed him the five vows he had made before. After hearing this, Zhiwei did not return home but immediately went to Guoqing Temple, sought out Dharma Master Zhang'an, and asked to receive the essential teachings, and immediately attained the Lotus Samadhi.
Tiantai
○ The monk Zhihuan of Guoqing Temple, who was in charge of the year's affairs, gave ten bolts of cloth belonging to the temple to Li Yiji, the magistrate of Shifeng County, but they were not returned for a long time. After Zhihuan died, he was reborn as a servant of the temple, with the words 'Zhihuan' on his back. Soon after, the magistrate also died and was also reborn as a servant of the temple, with the words 'Li Yiji' on his back. (The above two stories are from Comprehensive Records. Tiantai County was called Shifeng during the Sui and Tang dynasties.)
Tang
Fenzhou
○ Liu Shan Jing, a native of Xicheng. He became an orphan at a young age and was raised by his mother. Throughout her life, his mother constantly studied and recited Buddhist scriptures, practicing diligently and assiduously. In the twenty-first year of Zhenguan (647)
年亡。善經哀毀過禮。哭聲不輟。至明年。善經彷彿之間。見其母曰。我為生時修福。得受男身。今生於此縣南。石趙村宋家。汝欲相見。可即至彼也。言訖不見。善經如言而往。不移時而至。彼於是日。宋家生男。善經因奉衣物。具言由委。此男現在。善經恒以母禮事之。隰州沙門善撫。與善經知舊。見善經及鄉人所說。為余言之。
相州
○滏陽縣。智力寺。僧言高。俗姓趙氏。其兄子先身。于同村馬家為兒。馬家兒。至貞觀末死。臨死之際。顧謂母曰。兒于趙宗家。有宿因緣。死後當與宗為孫。宗即與其同村也。其母不信。乃以墨點兒左肋。作一大黑子。趙家妻。又夢此兒來云。當與娘為息。因而有娠。夢中所見。宛然馬家之子。產訖。驗其黑子。還在舊處。及兒年三歲。無人導引。乃自向馬家云。此是兒舊舍也。於今現存。已年十四五。相州智力寺。僧慧永法真等說之(右二出冥報拾遺記。此記二卷。是唐朝終山郎余令。字元休。龍朔年中撰)。
蘄州
○黃梅五祖弘忍大師。周氏子。生而岐嶷。兒時。有異僧嘆曰。是子闕七種相。不逮如來。林間錄云。四祖大師。居破頭山。山中有無名老僧。唯植松。人呼為栽松道者。嘗請于祖曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣
【現代漢語翻譯】 現代漢語譯本 去世了。善經過度悲傷，超過了禮制。哭聲不停。到了第二年，善經彷彿之間，看見他的母親說：『我因為生前修福，得以受男身。現在出生於此縣南，石趙村宋家。你想要見我，可以立即到那裡去。』說完就不見了。善經按照她母親說的話前往，不久就到了。那天，宋家生了一個男孩。善經於是拿著衣物，詳細說明了緣由。這個男孩現在還在，善經一直以對待母親的禮節侍奉他。隰州（今山西隰縣）的沙門（出家的和尚）善撫，與善經是舊相識，見到善經及鄉人所說的情況，告訴了我。
相州（今河南安陽）
○ 滏陽縣（今河北磁縣）。智力寺。僧人言高，俗姓趙氏。他的侄子先身，在同村馬家轉生為兒子。馬家的兒子，在貞觀（唐太宗年號，公元627-649年）末年去世。臨死的時候，回頭對母親說：『兒子在趙宗家，有前世的因緣。死後應當給趙宗家做孫子。』趙宗就是與他同村的人。他的母親不相信。就用墨在兒子的左肋上點了一個大黑痣。趙家的妻子，又夢見這個孩子來說：『應當給娘做兒子。』因此懷孕。夢中所見，完全是馬家的兒子。生產完畢，驗證那個黑痣，還在原來的地方。等到孩子三歲的時候，沒有人引導，就自己走向馬家說：『這是我以前的家。』到現在還活著，已經十四五歲了。相州智力寺的僧人慧永、法真等說的（以上兩條出自《冥報拾遺記》。這部書共兩卷，是唐朝終南山人郎余令，字元休，龍朔（唐高宗年號，公元661-663年）年間撰寫的）。
蘄州（今湖北蘄春）
○ 黃梅五祖弘忍大師，周氏之子。生來就聰慧。小時候，有奇異的僧人嘆息說：『這個孩子缺少七種相，不如如來（佛）。』《林間錄》記載，四祖大師，居住在破頭山。山中有一個無名的老僧，只是種植松樹，人們稱他為栽松道者。曾經向四祖請教說：『佛法可以聽聞嗎？』四祖說：『你已經老了，即使聽了，又能廣
【English Translation】 English version He passed away. Shan Jing grieved excessively, beyond the bounds of propriety. His weeping did not cease. The following year, in a dreamlike state, Shan Jing saw his mother say: 'Because I cultivated blessings in my previous life, I was able to be reborn as a male. Now I am born in the Song family of Shizhao Village, south of this county. If you wish to see me, you can go there immediately.' After speaking, she disappeared. Shan Jing went as she had said, and soon arrived. On that day, the Song family had a son. Shan Jing then presented clothing and explained the details of the matter. This boy is still alive, and Shan Jing always serves him with the respect due to a mother. The Shramana (Buddhist monk) Shan Fu of Xizhou (present-day Xi County, Shanxi Province), an old acquaintance of Shan Jing, saw Shan Jing and heard the villagers' accounts, and told me about it.
Xiangzhou (present-day Anyang, Henan Province)
○ Fuyang County (present-day Ci County, Hebei Province). Zhili Temple. The monk Yan Gao, whose secular surname was Zhao. His nephew, Xianshen, was reborn as a son in the Ma family of the same village. The son of the Ma family died at the end of the Zhenguan period (reign of Emperor Taizong of Tang Dynasty, 627-649 AD). As he was dying, he turned to his mother and said: 'Your son has a past connection with the Zhao Zong family. After death, I should become a grandson to the Zhao Zong family.' Zhao Zong was from the same village as him. His mother did not believe it. So she used ink to put a large black mole on the child's left rib. The wife of the Zhao family also dreamed that this child came and said: 'I should be your son.' Therefore, she became pregnant. What she saw in the dream was exactly the son of the Ma family. After giving birth, she verified the black mole, and it was still in the same place. When the child was three years old, without anyone guiding him, he went to the Ma family and said: 'This is my old home.' He is still alive today, and is already fourteen or fifteen years old. This was told by the monks Huiyong and Fazhen of Zhili Temple in Xiangzhou (The above two stories are from 'Miscellaneous Records of Retribution'. This book has two volumes and was written by Lang Yuling, style name Yuanxiu, from Zhongnan Mountain in the Tang Dynasty, during the Longshuo period (reign of Emperor Gaozong of Tang Dynasty, 661-663 AD)).
Qizhou (present-day Qichun, Hubei Province)
○ The Fifth Patriarch Hongren of Huangmei, a son of the Zhou family. He was intelligent from birth. As a child, a strange monk sighed and said: 'This child lacks seven kinds of marks, and is not as good as the Tathagata (Buddha).' The 'Linjian Records' states that the Fourth Patriarch lived on Potou Mountain. In the mountain there was an unnamed old monk who only planted pine trees, and people called him the Pine-Planting Daoist. He once asked the Fourth Patriarch: 'Can the Dharma be heard?' The Fourth Patriarch said: 'You are already old, even if you hear it, how can you widely
化耶。儻能再來。吾尚可遲汝。乃去行水邊。見女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾。女首肯之。老僧回䇿而去。周氏女歸輒孕。父母大惡逐之。女無所歸。日庸紡里中。已而生一子。以為不祥。棄之水中。明日見之溯流而上。氣體鮮明。大驚。遂舉之。成童。隨母乞食。邑人呼為無姓兒。四祖見於黃梅道中。戲問之曰。汝何姓。曰姓固有。但非常姓。祖曰。何姓。曰是佛性。祖曰。汝乃無姓耶。曰性空故無。祖化其母使出家。時年七歲也。去破頭山。佇望間。道者肉身尚在。噫。五祖出入生死。正其遊戲耳。自非果位聖人。孰能若是乎(出通載並林間錄)。
并州
○石壁寺。有一老僧。禪誦為業。精進練行。貞觀末。有鴿巢其房楹上。哺養二雛。老僧每有餘食。恒就巢哺之。鴿雛后雖漸長。羽翼未成。乃並學飛。俱墜地而死。僧並收葬之。經旬后。僧夜夢二小兒白曰。兒等。為先有小罪。遂受鴿身。比來聞法師讀法華經。及金剛般若經。既聞妙法。得受人身。兒等今於此寺側十餘里。某村某姓名家。託生為男。十月之外。當即誕育。僧乃依期往視。見此家一婦人。同時誕育二子。因為作滿月齋。僧便呼鴿兒。兩兒並應之曰。諾。一應之後。歲余始言(出冥報拾遺○昔吳永平
【現代漢語翻譯】 現代漢語譯本： 化耶（化緣嗎）。倘能再來，我尚可遲汝（如果能再來，我還可以等你）。乃去行水邊，見女子浣衣，揖曰：『寄宿得否？』女曰：『我有父兄，可往求之。』曰：『諾。』女首肯之。老僧回䇿而去。周氏女歸輒孕，父母大惡逐之。女無所歸，日庸紡里中。已而生一子，以為不祥，棄之水中。明日見之溯流而上，氣體鮮明，大驚，遂舉之。成童，隨母乞食。邑人呼為無姓兒。四祖見於黃梅道中，戲問之曰：『汝何姓？』曰：『姓固有，但非常姓。』祖曰：『何姓？』曰：『是佛性。』祖曰：『汝乃無姓耶？』曰：『性空故無。』祖化其母使出家，時年七歲也。去破頭山，佇望間，道者肉身尚在。噫！五祖出入生死，正其遊戲耳。自非果位聖人，孰能若是乎（出自《通載》和《林間錄》）。
并州
石壁寺，有一老僧，禪誦為業，精進練行。貞觀（627-649）末，有鴿巢其房楹上，哺養二雛。老僧每有餘食，恒就巢哺之。鴿雛后雖漸長，羽翼未成，乃並學飛，俱墜地而死。僧並收葬之。經旬后，僧夜夢二小兒白曰：『兒等，為先有小罪，遂受鴿身。比來聞法師讀《法華經》（Lotus Sutra），及《金剛般若經》（Diamond Sutra）。既聞妙法，得受人身。兒等今於此寺側十餘里，某村某姓名家，託生為男。十月之外，當即誕育。』僧乃依期往視，見此家一婦人，同時誕育二子。因為作滿月齋。僧便呼鴿兒，兩兒並應之曰：『諾。』一應之後，歲余始言（出自《冥報拾遺》）。昔吳永平
【English Translation】 English version: 'May I have alms?' If you can come again, I can still wait for you.' Then he went to the riverside and saw a woman washing clothes. He bowed and said, 'May I stay overnight?' The woman said, 'I have a father and brothers; you can ask them.' He said, 'Okay.' The woman nodded in agreement. The old monk turned back with his staff and left. The Zhou woman became pregnant after returning home, and her parents, greatly angered, drove her away. Having nowhere to go, the woman worked as a spinner in the village. Later, she gave birth to a son, considering him inauspicious, and abandoned him in the water. The next day, she saw him floating upstream, his appearance bright and clear. Greatly surprised, she then picked him up. When he grew into a child, he begged for food with his mother. The villagers called him the 'child without a surname.' The Fourth Patriarch (Fourth Ancestor of Chan Buddhism) saw him on the road to Huangmei and jokingly asked him, 'What is your surname?' He said, 'A surname I have, but it is not a common surname.' The Patriarch said, 'What surname is it?' He said, 'It is Buddha-nature.' The Patriarch said, 'Are you then without a surname?' He said, 'Because nature is empty, there is none.' The Patriarch transformed his mother, causing her to leave home (become a nun), at the age of seven. He went to Potou Mountain, and while waiting and watching, the Daoist's (Taoist) physical body was still there. Alas! The Fifth Patriarch (Fifth Ancestor of Chan Buddhism) entering and exiting life and death is truly his play. If not for a sage of the fruition position, who could be like this? (From Tongzai and Linjian Lu).
Bing Prefecture
At Stone Wall Temple, there was an old monk who made meditation and chanting his profession, diligently practicing. At the end of the Zhenguan era (627-649 AD), pigeons nested on the pillars of his room, feeding two chicks. Whenever the old monk had leftover food, he would always feed it to the nest. Although the pigeon chicks gradually grew, their wings were not yet fully formed, so they tried to fly together, both falling to the ground and dying. The monk collected and buried them together. After several weeks, the monk dreamed at night that two small children said, 'We, because we had small sins in the past, received pigeon bodies. Recently, we heard the Dharma Master reading the Lotus Sutra and the Diamond Sutra. Having heard the wonderful Dharma, we were able to receive human bodies. We are now reborn as boys in the family with the surname of so-and-so in a certain village, more than ten li (Chinese mile) from this temple. After ten months, we will be born.' The monk then went to see at the appointed time and saw that a woman in this family gave birth to two sons at the same time. He held a full-moon vegetarian feast for them. The monk then called out 'Pigeon children,' and both children responded, saying, 'Yes.' After this response, they began to speak more than a year later (From Gleanings from the Record of Hidden Retribution). Once Wu Yongping
四年。天竺沙門耆域至洛陽。神異甚多。乃指沙門竺法淵曰。此菩薩從羊中來。指竺法興曰。此菩薩從天中來。皆有驗。今此二兒。從鴿中來。誠不虛也)。
莊惠
○莊惠太子。武則天。抱示以神僧萬回。回曰。此西域樹精。養之宜兄弟。安樂公主怙韋后。將謀逆。回途遇之。望塵唾之曰。腥氣不可近。后安樂果被誅(出統紀)。
登州
○文登縣。開元中。郭行妻王氏。生一女。鶴喙。后臨終自言曰。吾酬先世嘗齋之報。以此示人耳。
沙門
○釋牛云。開元中人。少不聰慧。因詣五臺山。禮文殊大士。初至東臺。見一老人問曰。何為而來。答曰。愿見大聖。求聰慧耳。老人曰。文殊居北臺。云即往北。而老人亦在北。云意其即文殊。遂拜不已。老人曰。汝前生身牛也。以曾駝經故。得比丘報。汝性昏迷。胸中有淤肉在。汝閉目勿開。為汝钁去之。即以钁鋤其胸。不甚痛。覺心頓然開豁。及開目。見老人現文殊身。語曰。與汝聰明竟。云自是總持辯悟。為世導師焉(右二出通載)。
迴向寺
○玄宗二十六年。沙門法秀。夢異僧勸置袈裟五百領。施迴向寺。及覺異之。遂丐人造。及其數。忽一日遇僧曰。吾導汝入迴向寺。隨之入終南山。見崖半朱門高聳。榜曰
【現代漢語翻譯】 現代漢語譯本： 四年（具體年份缺失）。天竺（India）沙門（Buddhist monk）耆域（name of monk）到達洛陽。他顯現出許多神奇之處。他指著沙門（Buddhist monk）竺法淵（name of monk）說：『這位菩薩（Bodhisattva）是從羊群中來的。』又指著竺法興（name of monk）說：『這位菩薩（Bodhisattva）是從天上來的。』這些都應驗了。現在這兩個孩子，是從鴿子中來的，這確實不假。 莊惠 ○莊惠太子，武則天（624-705）。抱著給神僧萬（name of monk）看，萬（name of monk）說：『這是西域（Western Regions）的樹精，養育他們會有兄弟情誼。』安樂公主（Princess Anle）依仗韋后（Empress Wei），打算謀反。回來的路上遇到他，朝著他揚起的塵土吐唾沫說：『腥臭氣味令人無法靠近。』後來安樂公主（Princess Anle）果然被誅殺（出自《統紀》）。 登州 ○文登縣，開元（713-741）年間，郭行（name of person）的妻子王氏（name of person），生了一個女兒，長著鶴的喙。後來臨終時自己說：『我這是爲了報答前世曾經齋戒的果報，用這個來警示世人罷了。』 沙門 ○釋牛云（name of monk），開元（713-741）年間的人。年輕時並不聰明。於是前往五臺山（Mount Wutai），禮拜文殊大士（Manjusri Bodhisattva）。剛到東臺（Eastern Terrace），見到一位老人問他：『你為何而來？』回答說：『希望見到大聖（great sage），求得聰明智慧。』老人說：『文殊（Manjusri）住在北臺（Northern Terrace）。』牛云（name of monk）就前往北臺（Northern Terrace），而老人也在北臺（Northern Terrace）。牛云（name of monk）認為他就是文殊（Manjusri），於是不斷地拜。老人說：『你前世是牛，因為曾經揹負經書，所以得到比丘（bhikkhu）的果報。你天性昏昧，胸中有淤肉。你閉上眼睛不要睜開，我為你鋤去它。』隨即用鋤頭鋤他的胸部，不是很痛，感覺心中頓時開闊。等到睜開眼睛，看見老人顯現出文殊（Manjusri）的身相，說：『我已經給了你聰明智慧。』牛云（name of monk）從此總持（dharani）辯才無礙，成為世人的導師（teacher）。（以上兩條出自《通載》）。 迴向寺 ○玄宗（Emperor Xuanzong）二十六年（738），沙門（Buddhist monk）法秀（name of monk），夢見一位奇異的僧人勸他購置袈裟五百領，施捨給迴向寺（Huixiang Temple）。醒來後覺得很奇異，於是向人乞討來製造袈裟，湊夠了數量。忽然有一天遇到一位僧人說：『我引導你進入迴向寺（Huixiang Temple）。』跟隨他進入終南山（Zhongnan Mountain），看見山崖一半處硃紅色的大門高高聳立，匾額上寫著
【English Translation】 English version: Year four (specific year missing). The Indian (India) Shramana (Buddhist monk) Qiyu (name of monk) arrived in Luoyang. He manifested many miraculous events. He pointed to the Shramana (Buddhist monk) Zhu Fayuan (name of monk) and said, 'This Bodhisattva comes from among the sheep.' He pointed to Zhu Faxing (name of monk) and said, 'This Bodhisattva comes from the heavens.' These predictions all came true. Now these two children come from pigeons, which is indeed not false. Zhuang Hui ○ Crown Prince Zhuang Hui, Wu Zetian (624-705). She held him up to show the divine monk Wan (name of monk). Wan (name of monk) said, 'This is a tree spirit from the Western Regions. Raising them will foster brotherly affection.' Princess Anle, relying on Empress Wei, plotted rebellion. On the way back, she encountered him and spat at the dust he raised, saying, 'The stench is unbearable.' Later, Princess Anle was indeed executed (from the Tongji). Deng Prefecture ○ In Wendeng County, during the Kaiyuan period (713-741), Wang (name of person), the wife of Guo Xing (name of person), gave birth to a daughter with a crane's beak. Later, on her deathbed, she said, 'I am repaying the reward for having observed precepts in a previous life, using this to warn people.' Shramana ○ Shi Niuyun (name of monk) was a person from the Kaiyuan period (713-741). He was not intelligent in his youth. Therefore, he went to Mount Wutai to pay homage to Manjusri Bodhisattva. Upon arriving at the Eastern Terrace, he saw an old man who asked him, 'Why have you come?' He replied, 'I wish to see the Great Sage and seek wisdom.' The old man said, 'Manjusri resides on the Northern Terrace.' Niuyun (name of monk) then went to the Northern Terrace, and the old man was also there. Niuyun (name of monk) thought he was Manjusri, so he prostrated himself repeatedly. The old man said, 'In your previous life, you were an ox. Because you carried scriptures, you received the reward of being a Bhikkhu (bhikkhu). You are naturally dull, and there is stagnant flesh in your chest. Close your eyes and do not open them; I will hoe it away for you.' He then hoed his chest, which did not hurt much, and he felt his mind suddenly open up. When he opened his eyes, he saw the old man manifesting as Manjusri, who said, 'I have given you wisdom.' From then on, Niuyun (name of monk) possessed total recall (dharani) and eloquence, becoming a teacher for the world. (The above two entries are from Tongzai). Huixiang Temple ○ In the twenty-sixth year of Emperor Xuanzong (738), the Shramana (Buddhist monk) Faxiu (name of monk) dreamed that a strange monk advised him to acquire five hundred robes and donate them to Huixiang Temple. Upon waking, he found it strange, so he begged from people to make the robes, gathering the required number. Suddenly, one day, he encountered a monk who said, 'I will guide you into Huixiang Temple.' He followed him into Zhongnan Mountain, where he saw a towering vermilion gate halfway up the cliff, with a plaque that read
迴向。趨入。謁上方老宿。次諸僧。皆奇偉。相勞問。秀出袈裟遍寺施之。老宿引入空房。呼侍者取尺八。侍者持玉簫至。老宿曰。此唐天子舊室。向居此。好音樂。故降為人主。久當復歸。授與簫並袈裟。囑秀曰。汝持歸獻唐天子。秀還詣闕表上之。帝取簫調弄。宛如宿御焉(詳出高僧傳)。
壽州
○興元元年。淮西壽州安豐縣民。毛罕妻周氏。生子豬頭。像耳。騾腳。魚腮。人身。父母欲淹死。遂作人言。我為先世不信因果。曾於廬州開元寺。借用常住錢五千文。麻布二疋。不還。故遭此罰。望父母收養。待長大送寺償報。至年十七送寺掃地。時時以鐵杖自鞭。叫言還債。以賴債故。因名賴債。
興元間
○太尉中書令韋皋。初生時。其父飯僧祈福。忽有聖僧至。齋畢。乳母抱兒。求咒愿。僧起。謂眾曰。此兒昔諸葛武侯也。他日有美政于蜀。宜以武字之。言訖。忽然不見。其後皋游官出處節義功名。大概與武侯相類。治蜀二十一年。封南康郡王。有德在民。四川至今奉祀之。雅好釋教。嘉州石像初成。皋為之記。
龍懷寺
○曇相禪師。臨終語其弟子會曰。吾報緣當生廣漢綿竹峰頂楊家。后七年。汝來見吾。言訖而逝。楊為道士。先生一女。名信相。生而知道。次生男
【現代漢語翻譯】 現代漢語譯本 迴向（將功德迴轉給眾生）。趨入（前往）。拜訪上方寺廟的年長僧人。然後拜訪其他僧人，他們都非常傑出。互相慰問。秀取出袈裟，在寺廟裡佈施。老僧人把他領進一間空房，叫侍者拿尺八（一種樂器）。侍者拿來玉簫。老僧人說：『這是唐天子（唐朝皇帝，618年-907年）以前的住所。他以前住在這裡，喜歡音樂，所以降生為人主。不久他應當返回天界。』於是把玉簫和袈裟交給秀，囑咐他說：『你拿著回去獻給唐天子。』秀回來後到朝廷上表獻上。皇帝拿起玉簫吹奏，宛如以前經常演奏一樣（詳細情況出自《高僧傳》）。
壽州
○興元元年（784年），淮西壽州安豐縣的百姓毛罕的妻子周氏，生了一個兒子，長著豬頭、象耳、騾腳、魚腮，卻是人的身體。父母想要把他淹死，這孩子竟然說起人話：『我因為前世不相信因果，曾經在廬州開元寺借用常住的錢五千文，麻布兩匹，沒有歸還，所以遭受這樣的懲罰。希望父母收養我，等我長大後送到寺廟償還。』到十七歲時，被送到寺廟掃地。他時常用鐵杖鞭打自己，叫喊著還債。因為賴債的緣故，因此取名叫賴債。
興元（784年-785年）年間
○太尉中書令韋皋，剛出生時，他的父親齋飯供僧祈福。忽然有一位聖僧來到。齋飯完畢，乳母抱著嬰兒，請求僧人祝願。僧人起身，對眾人說：『這個孩子是以前的諸葛武侯（三國時期蜀漢丞相，181年-234年）啊。他日後在蜀地會有美好的政績，應該用「武」字來命名他。』說完，忽然不見了。之後韋皋的游官經歷、出處、節義功名，大概與諸葛武侯相似。治理蜀地二十一年，被封為南康郡王，對百姓有恩德。四川至今還供奉他。他非常喜歡佛教，嘉州石像剛建成時，韋皋為它作記。
龍懷寺
○曇相禪師，臨終時對他的弟子會說：『我的報應緣分應當出生在廣漢綿竹峰頂楊家。七年後，你來看我。』說完就去世了。楊是道士，先生了一個女兒，名叫信相，生下來就很有智慧。後來又生了一個男孩。
【English Translation】 English version Dedication (transferring merits to all sentient beings). Approaching. He visited the elderly monk of the upper temple. Then he visited the other monks, all of whom were outstanding. They exchanged greetings. Xiu took out his kasaya (monk's robe) and donated it to the temple. The old monk led him into an empty room and asked the attendant to bring a shakuhachi (a type of flute). The attendant brought a jade flute. The old monk said, 'This was formerly the residence of the Tang Emperor (618-907 AD). He used to live here and loved music, so he was reborn as a ruler. Soon he should return to the heavens.' Then he gave the jade flute and kasaya to Xiu, instructing him, 'Take these back and present them to the Tang Emperor.' Xiu returned to the court and presented them. The emperor picked up the flute and played it as if he had often played it before (details from 'Biographies of Eminent Monks').
Shouzhou
○In the first year of Xingyuan (784 AD), Zhou, the wife of Mao Han, a commoner in Anfeng County, Shouzhou, Huaixi, gave birth to a son with a pig's head, elephant's ears, mule's feet, fish gills, but a human body. The parents wanted to drown him, but the child spoke in human language: 'In my previous life, I did not believe in karma and borrowed 5,000 coins and two bolts of hemp cloth from the Ever-Present Fund of Kaiyuan Temple in Luzhou without repaying them, so I am suffering this punishment. I hope my parents will raise me and send me to the temple to repay the debt when I grow up.' At the age of seventeen, he was sent to the temple to sweep the floor. He often whipped himself with an iron rod, shouting to repay the debt. Because of defaulting on the debt, he was named Laizhai (Debt-Defaulter).
During the Xingyuan Period (784-785 AD)
○When the Grand Commandant and Chief Secretary of the Chancellery, Wei Gao, was born, his father offered food to monks and prayed for blessings. Suddenly, a holy monk arrived. After the meal, the wet nurse held the baby and asked the monk to bless him. The monk stood up and said to the crowd, 'This child is the former Zhuge Wuhou (Prime Minister of Shu Han during the Three Kingdoms period, 181-234 AD). He will have excellent achievements in Shu in the future and should be named with the character 'Wu'.' After speaking, he suddenly disappeared. Later, Wei Gao's official career, conduct, integrity, and achievements were similar to those of Zhuge Wuhou. He governed Shu for twenty-one years and was granted the title of Prince of Nankang, and he was virtuous to the people. Sichuan still worships him today. He was very fond of Buddhism, and when the stone statue in Jia Prefecture was first completed, Wei Gao wrote a record for it.
Longhuai Temple
○Chan Master Tanxiang, on his deathbed, said to his disciple Hui, 'My karmic destiny is to be born into the Yang family at the peak of Mianzhu Peak in Guanghan. Seven years later, you come to see me.' After saying this, he passed away. Yang was a Taoist priest. He first had a daughter named Xinxiang, who was born with wisdom. Later, he had a son.
名惠寬。五六歲。日與相談論。俱非世事。父母錄之。其後會頗忘之。一夕夢相責其負約。會驚寤。遂造峰頂。而扣其扉。寬曰。扣扉者誰。會遽曰。弟子會也。寬笑曰。何以知吾。而稱弟子。會曰。聞師聲。猶昔日聲也。遂相見。父出所錄示之。蓋大莊嚴等論文。會即奉寬。再歸龍懷寺落髮。由是神異日顯。俗呼為聖和尚。其姊亦隨出家。嘗入水觀。一室湛然。不見其形。惟見皆水。亦號聖尼。寬十世為大僧。今十生記存焉。
衡岳寺
○知辯法師。悟解絕倫。多所撰著。然寡徒侶。每覽所撰。必一唱三嘆。惜不遇賞音者。偶一日。有一耆宿至。借著述而閱之。曰汝識至高。頗符佛意。今寡徒眾。蓋缺人緣耳。可辦食鳥獸。后二十年。當自有眾。言訖不見。辯遂賣衣單。易米炊之。散郊外。感群鳥大集。摶飯而去。祝之曰。食吾飯者。愿為法侶。后二十年。往鄴城開講。座下有千餘人。皆年少比丘也。
東都
○惠林寺。沙門圓澤。與隱士李源厚善。惠林即源舊第也。父憕守東都。為祿山所害。源以故不仕。常居寺中。與澤談噱終日。偶相率游蛾嵋山。源欲自荊州。溯峽以往。澤欲由長安斜谷。源以為久絕人事。不欲復入京師。澤不能強。遂自荊州。舟次南浦。見一婦人。錦襠負罌而汲者
。澤望而泣曰。所不欲由此者為是。源驚問其故。澤曰。婦人孕三稔矣。遲吾為之子。不逢則已。今既見之。無可逃者。公當以神咒助我令速生。三日愿公臨。以一笑為信。后十三年。于杭州天竺寺外。當與公相見。源悲哀。具浴。至暮而澤亡。婦乳三日。源往視之。兒見源。果軒渠而笑。即具以語其家。葬訖。源返寺中。后如期。自洛之杭。赴其約。至期。于葛洪井畔。聞有牧童扣牛角。而歌曰。三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。源曰。澤公健否。答曰。李君真信士也。然世緣未盡。且勿相近。惟勤修不惰。乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。遂隱不見。源復歸惠林。至長慶初。年八十矣。穆宗下詔。以源守諫議大夫。不赴。尋以壽終(右五出通載○澤公預知三生事者。此或須陀洹初果聖人。極至七生七死。得盡煩惱諸漏。證阿羅漢。得無生果而出三界。不復更受生死矣。今已三生尚有三四生在。故云身前身後也。猶未得受生處。故云尋已遍)。
吳郡
○齊君佐。貧遇梵僧與一棗食之。即悟前身是講經僧。于座上廣說異端。及戒缺。乃投靈隱出家。名鑑空(出統紀)。
宋
仁宗
○真
【現代漢語翻譯】 現代漢語譯本 澤望（Zewang，人名）著哭泣說：『我最不願意發生的事情就是這個了。』源（Yuan，人名）驚訝地問他原因。澤說：『這個婦人懷孕三年了，一直等著我來做她的孩子。如果遇不到我就罷了，現在既然已經見面了，就無可逃避了。您應當用神咒幫助我讓她快點生產。三天後希望您能來，以一笑作為憑證。十三年後，在杭州天竺寺外，我們應當可以相見。』源悲哀不已，沐浴齋戒。到了傍晚，澤去世了。婦人三天後生下一個孩子。源前去探望，孩子見到源，果然高興地笑了。源就把事情的經過告訴了他們家，安葬完畢。源返回寺中。後來如期，從洛陽到杭州，赴他的約。到了約定的日子，在葛洪井邊，聽到有牧童敲著牛角唱歌說：『三生石上舊精魂，賞月吟風莫要論。慚愧情人遠相訪，此身雖異性常存。』源說：『澤公（Zegong，對澤的尊稱）安好嗎？』回答說：『李君（Lijun，對源的尊稱）真是個信士啊。然而世緣未盡，暫且不要靠近。只有勤奮修行不懈怠，才能再次相見。』又唱歌說：『身前身後事茫茫，欲話因緣恐斷腸。吳越江山尋已遍，卻回煙棹上瞿塘。』於是隱身不見了。源又回到惠林寺。到了長慶初年（821年），已經八十歲了。穆宗（唐穆宗，821-824年在位）下詔，任命源為諫議大夫，源沒有赴任，不久就去世了。（右五出自《通載》）澤公預知三生之事，這或許是須陀洹（S陀洹，小乘初果）初果聖人，最多經歷七生七死，才能斷盡煩惱諸漏，證得阿羅漢（Arahan，小乘最高果位），得到無生果而出離三界，不再受生死輪迴了。如今已經三生，尚有三四生，所以說身前身後事茫茫。還沒有得到受生之處，所以說尋已遍。 吳郡 齊君佐（Qijunzu，人名），貧困時遇到一個梵僧（Fanseng，印度僧人），梵僧給他一個棗吃，他立刻醒悟前世是講經的僧人，在座位上大肆宣揚異端邪說，並且違犯戒律，於是到靈隱寺出家，法名鑑空（Jiankong，法名）。（出自《統紀》） 宋 仁宗（宋仁宗，1022-1063年在位） 真
【English Translation】 English version Zewang, weeping with despair, said, 'What I least wanted to happen is happening now.' Yuan asked him in surprise for the reason. Ze said, 'This woman has been pregnant for three years, waiting for me to be her child. If I hadn't met her, it would have been fine, but now that we've met, there's no escaping it. You should use your divine mantra to help her give birth quickly. I hope you can come in three days, with a smile as proof. Thirteen years later, outside the Tianzhu Temple in Hangzhou, we should be able to meet again.' Yuan was filled with sorrow and purified himself with bathing. By evening, Ze had passed away. The woman gave birth to a child three days later. Yuan went to visit, and the child, upon seeing Yuan, indeed smiled happily. Yuan told the family what had happened, and after the burial, Yuan returned to the temple. Later, as scheduled, he traveled from Luoyang to Hangzhou to keep his appointment. On the appointed day, by the Ge Hong Well, he heard a shepherd boy playing a cow horn and singing, 'Old spirits on the Three Lives Stone, no need to discuss appreciating the moon and reciting the wind. Ashamed that a lover has come from afar, though this body is different, the nature remains.' Yuan said, 'Is Master Ze well?' The reply was, 'Layman Li is truly a faithful believer. However, worldly ties are not yet exhausted, so do not approach for now. Only by diligently cultivating without laziness can we meet again.' Then he sang again, 'Matters before and after life are vast and unclear, speaking of karma may break the heart. I have searched all over the landscapes of Wu and Yue, but return with smoky oars to Qutang.' Then he disappeared. Yuan returned to Huilin Temple. By the early years of Changqing (821 AD), he was eighty years old. Emperor Muzong (reigned 821-824 AD) issued an edict appointing Yuan as a remonstrating official, but Yuan did not accept the position and soon passed away. (The above five stories are from Tongzai) Master Ze knew about the affairs of three lives, this may be a Sotapanna (Sotapanna, the first stage of enlightenment in Theravada Buddhism) saint of the first fruit, at most experiencing seven lives and seven deaths, to completely cut off afflictions and outflows, attain Arhatship (Arahan, the highest stage of enlightenment in Theravada Buddhism), obtain the fruit of no-birth and leave the Three Realms, no longer subject to the cycle of birth and death. Now that he has already lived three lives, there are still three or four lives left, so it is said that matters before and after life are vast and unclear. He has not yet obtained a place to be born, so it is said that he has searched all over. Wu Prefecture Qi Junzu, when poor, met a Brahman monk (Fanseng, Indian monk) who gave him a jujube to eat. He immediately realized that his previous life was a sutra-preaching monk, and he extensively preached heresies from the seat, and violated the precepts, so he went to Lingyin Temple to become a monk, with the Dharma name Jiankong. (From Tongji) Song Dynasty Emperor Renzong (reigned 1022-1063 AD) True
宗晚子也。始生日。夜啼不止。有道人能止啼。召入。則曰。莫叫莫叫。何似當初莫笑。啼即止。蓋真宗嘗龥上帝祈嗣。帝問群仙。誰當往者。皆不答。獨赤腳大仙一笑。遂降為嗣。在宮中好赤腳。此其驗也(出綱鑑)。
滁州
○參政張方平。出知滁州。至僧舍。見楞伽經手跡宛然。知前身為書經僧(遜長老。後身為李侍郎。嚴首座。後身為王十朋。皆載於傳記中)。
公亮
○宰相曾公亮。前身是禪門青草堂。
東坡
○蘇東坡弟轍。字子由。謫廣東高要縣。時洞山云庵與聰禪師。一夕同夢五祖戒禪師明至。遂與子由出城迓之。已而東坡至。三人說所夢。坡曰。八九歲時時夢身是僧。往來陜右。又先妣孕時。夢眇目僧求托宿。云庵驚曰。戒公陜右人。一目眇。逆數其終。已五十年。而東坡時四十九。自是常稱戒和上(右三出統紀)。
山谷
○黃山谷。謫涪陵。夢一女子云。是山谷前身。緣棺朽蟻穴。系兩腋間。故山谷有腋氣病。因令啟其墓改葬。則病除。果如言(出月令)。
燕都
○慶壽寺。釋教亨。字虛明。濟州任城王氏子也。先有汴京慈濟寺僧福安。居任城有年。精修白業。緇素仰重。一日赴齋。于芒山村。乃倚樹化去。是夕示夢于女弟
【現代漢語翻譯】 現代漢語譯本 宗晚子也。剛出生時，夜裡啼哭不止。有位道士能止住啼哭，被召入府。道士說：『不要哭不要哭，不如當初沒有笑。』孩子立刻停止了啼哭。原來宋真宗（997-1022）曾向上天祈求子嗣，天帝問眾仙，誰願意前往投胎？眾仙都不回答，只有赤腳大仙一笑。於是降生為皇子。在宮中喜歡赤腳，這就是驗證。（出自《綱鑑》） 滁州 ○ 參知政事張方平，出任滁州知州。到一座僧寺，看到《楞伽經》的手跡清晰宛然，知道前世是抄寫經書的僧人。（遜長老，後來轉世為李侍郎；嚴首座，後來轉世為王十朋，都記載在傳記中）。 公亮 ○ 宰相曾公亮，前身是禪門的青草堂。 東坡 ○ 蘇東坡的弟弟蘇轍，字子由，被貶謫到廣東高要縣。當時洞山云庵禪師與聰禪師，一天晚上共同夢見五祖戒禪師說明天要來。於是與子由出城迎接他。不久蘇東坡也到了，三人說起所做的夢。蘇東坡說：『八九歲時常常夢見自己是僧人，往來於陜右。』又說：『先母懷孕時，夢見一位眇目僧人請求借宿。』云庵禪師驚訝地說：『戒禪師是陜右人，一隻眼睛是眇的。』倒數他圓寂的時間，已經五十年了，而蘇東坡當時四十九歲。自此以後，蘇東坡常常自稱戒和尚。（以上三則出自《統紀》） 山谷 ○ 黃山谷被貶謫到涪陵。夢見一位女子說：『我是山谷的前身，因為棺材朽爛，螞蟻在棺木中築巢，連線在兩腋之間。』所以黃山谷有腋下生瘡的毛病。於是命人打開她的墳墓改葬，病就好了，果然如女子所說。（出自《月令》） 燕都 ○ 慶壽寺的釋教亨，字虛明，是濟州任城人王氏的兒子。先前有汴京慈濟寺的僧人福安，在任城居住多年，精修白業，僧俗都很敬重他。一天去應齋供，在芒山村，就靠著樹化去了。當天晚上向他的妹妹託夢
【English Translation】 English version Zong Wanzi was born. He cried incessantly at night. A Taoist priest who could stop the crying was summoned. The priest said, 'Don't cry, don't cry, it's better not to have laughed in the first place.' The child immediately stopped crying. It turned out that Emperor Zhenzong of Song (997-1022) had prayed to Heaven for an heir. The Emperor asked the immortals, who would be willing to be reborn? None of them answered, except for the Barefoot Immortal who smiled. Thus, he was reborn as a prince. He liked to be barefoot in the palace, which was the proof. (From 'Outline and Mirror of History') Chuzhou ○ Zhang Fangping, the Vice-Chancellor, was appointed as the governor of Chuzhou. When he arrived at a monastery, he saw the handwriting of the 'Laṅkāvatāra Sūtra' (《楞伽經》) was still clear and intact, and he knew that his previous life was a monk who transcribed scriptures. (Elder Xun, later reborn as Vice Minister Li; Head Monk Yan, later reborn as Wang Shipeng, are all recorded in biographies). Gongliang ○ Chancellor Zeng Gongliang's previous life was the Qingcao Hall (青草堂) of the Chan (禪) sect. Dongpo ○ Su Zhe (蘇轍), Su Dongpo's (蘇東坡) younger brother, whose courtesy name was Ziyou (子由), was exiled to Gaoyao County in Guangdong. At that time, Chan Master Yun'an of Dongshan and Chan Master Cong both dreamed one night of Chan Master Jie (戒禪師) of the Fifth Patriarch (五祖) announcing his arrival the next day. So they went out of the city with Ziyou to welcome him. Soon after, Su Dongpo arrived, and the three of them talked about their dreams. Su Dongpo said, 'When I was eight or nine years old, I often dreamed that I was a monk traveling in Shanxi (陜右).' He also said, 'When my late mother was pregnant, she dreamed of a one-eyed monk asking for lodging.' Chan Master Yun'an exclaimed, 'Chan Master Jie is from Shanxi and has one eye that is impaired.' Counting back to his death, it has been fifty years, while Su Dongpo was forty-nine years old at the time. From then on, Su Dongpo often referred to himself as Monk Jie. (The above three are from 'Comprehensive Records') Shangu ○ Huang Shangu (黃山谷) was exiled to Fuling. He dreamed of a woman who said, 'I am Shangu's previous life. Because the coffin rotted, ants nested in the coffin, connecting between the armpits.' Therefore, Huang Shangu had a disease of sores under his armpits. So he ordered people to open her grave and rebury her, and the disease was cured, just as the woman had said. (From 'Monthly Ordinances') Yandu ○ Shi Jiaohang (釋教亨) of Qingshou Temple (慶壽寺), whose courtesy name was Xuming (虛明), was the son of the Wang family of Rencheng in Jizhou. Previously, there was a monk named Fu'an (福安) from Ciji Temple (慈濟寺) in Bianjing, who lived in Rencheng for many years, diligently cultivating pure karma, and was respected by both monks and laypeople. One day, he went to a vegetarian feast in Mangshan Village and passed away leaning against a tree. That night, he appeared in a dream to his younger sister.
馮自彭。村見其乘白馬而下曰。我生於西陳村。王光道家。馮覺。語母。及其子。三人夢皆同。詰旦至光道家詢之。其母劉氏。先夕亦夢安公求宿焉。是夕果誕亨。乃拳右拇指。似不能伸。但瞬而未笑。次日有同業僧福廣。福堅。聞而來謁。見即呼云。安兄無恙耶。亨熟視。舉手伸指而笑。其母嘗臥師室中。若有人誦摩訶般若之聲。人皆呼為安山主。故芒山村。乃以師事。碑于石。紀其異。年七歲出家。十五參普照寶和尚。一日忽聞打板聲。廓然證入。后出世。乃五坐道場。
明
紹興
○寶林寺。釋大同。字一云。別峰其號也。越之上虞王氏子。父友樵。母陳氏。妊師十月。父晝坐堂上。忽見龐眉異僧。振錫而入。父起揖曰。和尚何來。曰崑崙山。竟排闥趨內。急追。聞房中兒啼聲。父笑曰。吾兒得非再來者乎。師幼俊爽。讀書輒會玄奧。初習辭章。翩翩大有可觀。於是父嘆曰。是子般若種也。詎俾纏溺塵勞乎。遂命入會稽。崇勝寺剃髮。聞春谷法師講清涼宗旨。郡之景德。往依之。盡得其傳。聞天目中峰法道之盛。往參。便有終焉之意。中峰一日。召而勉曰。賢首一宗。日遠而日微矣。子之器量。足以張之。毋久滯此。特書偈贊清涼像。付以遣之。師大喜曰。吾今始知萬法本乎一心。不識孰為
【現代漢語翻譯】 現代漢語譯本 馮自彭（人名）。村裡人看見他騎著白馬下來，說：『我出生在西陳村王光道家。』馮覺（人名）告訴母親和他的兒子，三個人做的夢都一樣。第二天早晨到王光道家詢問此事，王光道的母親劉氏，前一天晚上也夢見安公（指馮自彭）來借宿。當天晚上果然生下了馮自彭，他握著右手的拇指，好像不能伸開，只是眨著眼睛沒有笑。第二天，有同行僧人福廣（人名）、福堅（人名）聽說后前來拜訪，見到他就喊道：『安兄，您沒事吧？』馮自彭仔細地看著他們，舉起手伸開手指笑了。他的母親曾經睡在師父的房間里，好像有人誦讀《摩訶般若經》的聲音，人們都稱他為安山主。因此芒山村的人都把他當作老師一樣侍奉，並在石頭上刻碑，記載他的奇異之處。七歲時出家，十五歲參拜普照寶和尚（人名），一天忽然聽到打板的聲音，豁然開悟。後來出世弘法，先後在五個道場說法。
明朝 紹興年間（1131-1162）
寶林寺。釋大同（人名），字一云（字），別峰（號）是他的號。他是越州上虞縣王家的兒子，父親是王友樵（人名），母親是陳氏。懷他十個月。父親白天坐在堂上，忽然看見一個龐眉毛的奇異僧人，搖著錫杖走進來。父親起身作揖說：『和尚從哪裡來？』僧人說：『崑崙山。』說完就推開門走進內室。父親急忙追趕，聽到房間里傳來嬰兒的啼哭聲。父親笑著說：『我的兒子莫非是再來人嗎？』釋大同小時候聰明爽朗，讀書總是能領會其中的玄妙。起初學習寫文章，文采斐然，很有看頭。於是父親感嘆道：『這個孩子是具有般若智慧的種子啊，怎麼能讓他沉溺於世俗的勞苦之中呢？』於是命他到會稽崇勝寺剃度出家。聽說春谷法師（人名）講解清涼（地名）的宗旨，就到郡里的景德寺，前去依止他，盡得他的真傳。聽說天目山中峰（地名）的佛法興盛，前去參拜，便有了在那裡終老的打算。中峰禪師有一天，召見他勉勵他說：『賢首宗（宗派名）一天比一天衰微了，你的器量，足以弘揚它，不要在這裡久留。』特地書寫偈語讚頌清涼菩薩像，交給他讓他離開。釋大同非常高興地說：『我現在才知道萬法本乎一心，不知道誰是……』
【English Translation】 English version Feng Zipeng (person's name). The villagers saw him descending on a white horse and said, 'I was born in the Wang Guangdao family in Xichen Village.' Feng Jue (person's name) told his mother and his son that the three of them had the same dream. The next morning, they went to Wang Guangdao's house to inquire about it. Wang Guangdao's mother, Liu, also dreamed the night before that An Gong (referring to Feng Zipeng) came to ask for lodging. That night, Feng Zipeng was indeed born. He held his right thumb as if he couldn't stretch it out, and he only blinked without smiling. The next day, fellow monks Fu Guang (person's name) and Fu Jian (person's name) heard about it and came to visit. Upon seeing him, they called out, 'Brother An, are you alright?' Feng Zipeng looked at them carefully, raised his hand, stretched out his finger, and smiled. His mother once slept in the master's room, and it seemed as if there was the sound of someone reciting the Maha Prajna Sutra. People called him Master Anshan. Therefore, the people of Mangshan Village treated him as a teacher and erected a stele on a stone to record his extraordinary deeds. He became a monk at the age of seven, and at the age of fifteen, he visited the Venerable Baohe of Puzhao (person's name). One day, he suddenly heard the sound of a wooden clapper and attained enlightenment. Later, he propagated the Dharma in the world and preached in five monasteries.
Ming Dynasty Shaoxing Era (1131-1162)
Baolin Temple. The monk Datong (person's name), with the courtesy name Yiyun (courtesy name) and the alias Biefeng (alias), was the son of the Wang family in Shangyu County, Yuezhou. His father was Wang Youqiao (person's name), and his mother was Chen. She was pregnant with him for ten months. One day, his father was sitting in the hall when he suddenly saw a strange monk with long eyebrows walking in, shaking a tin staff. The father got up and bowed, saying, 'Where do you come from, Venerable?' The monk said, 'Kunlun Mountain.' Then he pushed open the door and went inside. The father hurriedly chased after him and heard the sound of a baby crying in the room. The father smiled and said, 'Could my son be a reincarnation?' Datong was intelligent and quick-witted as a child, and he always understood the profound meaning of the books he read. At first, he studied writing, and his writing was brilliant and impressive. So his father sighed and said, 'This child has the seed of prajna wisdom, how can I let him be immersed in worldly troubles?' So he ordered him to be tonsured at Chong Sheng Temple in Kuaiji. Hearing that Dharma Master Chungu (person's name) was lecturing on the principles of Qingliang (place name), he went to Jingde Temple in the prefecture to rely on him and received his complete transmission. Hearing that the Dharma path of Zhongfeng (place name) in Tianmu Mountain was flourishing, he went to visit and intended to spend the rest of his life there. One day, Zen Master Zhongfeng summoned him and encouraged him, saying, 'The Huayan school is becoming weaker day by day. Your capacity is enough to promote it, do not stay here for long.' He specially wrote a verse praising the image of Qingliang Bodhisattva and gave it to him to send him away. Datong was very happy and said, 'Now I know that all dharmas originate from one mind, I don't know who is...'
禪。又孰為教也。還寶林。復侍春谷。且告中峰之意。谷隨命分座。講華嚴經。云云(右二出明高僧傳)。
浙江
○崇禎間。寧波府。管春。夫婦二人。在金陵打草𩋘賣。無子。每日得錢銀。但取給足。余投井中。年月既累。頗不介意。時有一僧從乞百金。春曰。吾打草𩋘。日充口腹。那得銀兩。僧曰。但肯舍。即有之。春曰。無不肯也。僧遂倩人淘井。適得百金而去。后時管春。被雷震死。有書生姓朱名元價。以朱題其背上云。佛不仁。三字。價后中狀元。官至禮部尚書。奉敕往高麗封王。王姓李名倧。王謂價曰。吾誕一子。今已八歲。竟不能言笑。而背上有朱字。不審是何祥祟。價令抱出。見字曰。吾冤屈汝也。遂即頓然言笑。價為王說其因緣。贊昔年少在方外親聞。惟忘其二人姓名。康熙十九年。贊年七十。至金陵禮報恩塔。遇河南周混源隱士。其父祖明時皆官在朝。源詳聞其事。及見高麗王拜價帖。其紙光澤堅厚。重如玉版。云云。識者。謂管春施福所致。以後生惡報。今生一身償之。而得為太子。豈不快乎。
清
羅定州
○東安縣令。韓允嘉。康熙己酉年。謂鐵橋曰。余前生是泰岳山某庵僧。來求吾家寄宿。父令其蔬飯留之。出接不復見。而嘉已㘞地一聲矣(東莞張穆
【現代漢語翻譯】 禪。什麼是教義呢？回到寶林寺，再次侍奉春谷禪師，並轉告中峰禪師的意圖。春谷禪師聽從安排，開始講授《華嚴經》。（以上兩則出自《明高僧傳》）
浙江
○ 崇禎年間（1628-1644年），寧波府有管春夫婦二人，在金陵以打草鞋為生。他們沒有孩子，每天掙到的錢只夠餬口，多餘的就扔到井裡，年長日久，也不在意。當時有個僧人向他們乞討一百兩銀子。管春說：『我打草鞋，每天只夠吃飯，哪裡有銀子？』僧人說：『只要肯捨得，就會有的。』管春說：『沒有不肯的。』僧人就請人淘井，恰好得到一百兩銀子，然後離去。後來，管春被雷震死。有個書生姓朱名元價，用硃砂在管春的背上寫了『佛不仁』三個字。朱元價後來中了狀元，官至禮部尚書，奉旨前往高麗冊封國王。國王姓李名倧（Zōng）。國王對朱元價說：『我生了一個兒子，現在已經八歲了，卻不能說話和笑，而且背上有硃砂寫的字，不知道是什麼不祥之兆。』朱元價讓人把孩子抱出來，看到字后說：『我冤枉你了。』孩子立刻就能說話和笑了。朱元價為國王講述了其中的因緣，說自己年輕時曾在寺廟裡親耳聽聞此事，只是忘記了那兩個人的姓名。康熙十九年（1680年），贊年七十歲，到金陵禮拜報恩塔，遇到了河南隱士周混源，他的父祖在明朝時都在朝廷做官。周混源詳細地聽說了這件事，以及看到了高麗國王拜見朱元價的帖子，那紙張光澤堅厚，重如玉版。』知情的人說，這是管春施捨的福報所致，以後生遭受惡報，今生一身償還，然後得以成為太子，豈不是很快樂嗎？
清朝
羅定州
○ 東安縣令韓允嘉，康熙己酉年（1669年）對鐵橋禪師說：『我的前生是泰岳山某庵的僧人，來我家求宿，父親讓他吃些素飯留宿，出去迎接后就不見了，而我就哇地一聲出生了。』（東莞張穆記錄）
【English Translation】 Zen. What is the teaching? Returning to Baolin Temple, he served Master Chungu again and conveyed the intention of Master Zhongfeng. Master Gu followed the order to take a seat and lectured on the Avatamsaka Sutra. (The above two are from 'Biographies of Eminent Monks of the Ming Dynasty')
Zhejiang
○ During the Chongzhen period (1628-1644), there was a couple named Guan Chun in Ningbo Prefecture who made a living by making straw sandals in Jinling. They had no children, and the money they earned each day was just enough to make ends meet. They threw the excess into a well and didn't care about it as the years passed. At that time, a monk begged them for one hundred taels of silver. Guan Chun said, 'I make straw sandals and only have enough to eat each day. Where would I get silver?' The monk said, 'As long as you are willing to give, you will have it.' Guan Chun said, 'I am willing.' The monk then hired someone to dredge the well and happened to get one hundred taels of silver, and then left. Later, Guan Chun was struck to death by lightning. A scholar named Zhu Yuanjia wrote the three characters 'The Buddha is unkind' on Guan Chun's back in cinnabar. Zhu Yuanjia later became the top scholar in the imperial examination and became the Minister of Rites. He was ordered to go to Goryeo to confer the title of king. The king, whose surname was Li and name was Zong, said to Zhu Yuanjia, 'I have a son who is now eight years old, but he cannot speak or laugh, and there are cinnabar characters on his back. I don't know what kind of ominous sign this is.' Zhu Yuanjia had the child brought out, and upon seeing the characters, said, 'I wronged you.' The child was immediately able to speak and laugh. Zhu Yuanjia told the king the cause and effect, saying that he had heard about this matter in the temple when he was young, but he had forgotten the names of the two people. In the nineteenth year of Kangxi (1680), Zan, at the age of seventy, went to Jinling to pay homage to the Bao'en Pagoda and met the recluse Zhou Hunyuan from Henan, whose father and grandfather were officials in the court during the Ming Dynasty. Zhou Hunyuan heard about the matter in detail and saw the letter from the King of Goryeo to Zhu Yuanjia. The paper was glossy, thick, and heavy like a jade tablet.' Those who knew the matter said that this was due to Guan Chun's blessings from giving alms, and that he suffered evil retribution in his later life, repaying it in this life, and then being able to become the crown prince. Isn't that wonderful?
Qing Dynasty
Luoding Prefecture
○ Han Yunjia, the magistrate of Dong'an County, said to Zen Master Tieqiao in the year of Jiyou in the Kangxi reign (1669): 'My previous life was a monk in a certain hermitage on Mount Tai. I came to your house seeking lodging, and my father asked him to stay for a vegetarian meal. After going out to greet him, he was no longer seen, and I was born with a cry.' (Recorded by Zhang Mu of Dongguan)
芝。別號鐵橋)。
惠州
○博羅縣。韓耳叔。文恪公之仲子。與張穆芝。劉兩成為友。大清初。死於難。託生兩成為子。未生之前。兩成夢耳叔入室。遂產。及能言。劉有姑。戲之曰。汝為誰。頓然應聲曰。我父為官。我兄為和尚。我為人害。今五年。不復記憶。穆因喜續三生之緣。以詩寄兩成曰。流浪何無已。重來亦可悲。寧忘當日語。賴見再生時。夢幻真何定。恩仇且勿癡。吾慚空住世。尚是舊鬚眉(叔兄出家。字祖心。別號剩人。其母明末持齋。臨終謂家人曰。吾往廣州鄺緒生國學家去。后家人往訪。果其誕晨。即終日。為緒第五子。由佛山崔夫人。嘗往韓宅。說鄺家合門。歸信三寶故也。或曰。人命終后。識神即往投胎。今云何入室乃產。答曰。如上天神云。人稟七識。識各有神。心識為主。主雖前去。余神守護。故見其現形也。或先已有在胎者。以惡業故。應在胎終。由母善業。別有他人來代之者。亦有人未死。而暴死者。蘇已見其在地獄受罪矣)。
湖廣
○蓮胤長老。住端州法輪寺。向橋曰。吾師兄某。住山獨處。日誦法華。恒有一雉。日來聽經畢。則便飛去。后數日不見來。去山十里。有鄉紳某。遣使至山。謂師曰。昨夢令徒。託生家主為子。今遣我來。相聞吾師。然近
【現代漢語翻譯】 現代漢語譯本： 芝（別號鐵橋）。
惠州
○博羅縣。韓耳叔（人名）。文恪公的仲子。與張穆芝（人名）、劉兩成（人名）為友。大清初年（1644年左右），死於國難。託生為劉兩成的兒子。未出生之前，劉兩成夢見韓耳叔進入房間，於是就生下了孩子。等到能說話的時候，劉兩成的姑姑，戲弄他說：『你是誰？』立刻應聲說：『我父親是當官的，我哥哥是和尚，我是被人害死的。』現在五年了，不再記得了。張穆因此高興能續三生之緣，用詩寄給劉兩成說：『流浪何時才能停止，重來也令人感到悲傷。難道忘記了當日說的話，幸虧能見到再生之時。夢幻真是不確定，恩仇且不要執迷。我慚愧空住在世上，還是舊時的鬚眉。』（韓耳叔的哥哥出家，法號祖心，別號剩人。他的母親明朝末年持齋，臨終時對家人說：『我往廣州鄺緒生（人名）國學家那裡去。』後來家人前往拜訪，果然是她誕生的早晨，就去世了。成為鄺緒生的第五個兒子。因為佛山的崔夫人，曾經前往韓宅，勸說鄺家全家，歸信三寶的緣故。有人說：人命終后，識神就前往投胎。現在說入室才生產，回答說：如上天神所說，人稟有七識，識各有神，心識為主。主雖然前去，其餘的神守護。所以見到他現形。或者先已有在胎中的人，因為惡業的緣故，應該在胎中死去。因為母親的善業，另有他人來代替他，也有人沒有死，而是暴死的，蘇軾已經見到他在地獄受罪了）。
湖廣
○蓮胤長老（人名），住在端州法輪寺。向橋（人名）說：『我的師兄某（人名），住在山中獨處，每天誦讀《法華經》，總有一隻野雞，每天來聽經完畢，就飛走了。』後來幾天不見它來。距離山十里，有鄉紳某（人名），派人到山裡，對師父說：『昨天夢見您的徒弟，託生到我家做兒子。現在派我來，問候您的師父。』然而最近
【English Translation】 English version: Zhi (another name was Tieqiao).
Huizhou
○ Boluo County. Han Ershu (person's name), the second son of Duke Wenkegong. He was friends with Zhang Muzhi (person's name) and Liu Liangcheng (person's name). In the early Qing Dynasty (around 1644 AD), he died in the national crisis. He was reborn as Liu Liangcheng's son. Before he was born, Liu Liangcheng dreamed that Han Ershu entered the room, and then he gave birth to the child. When he could speak, Liu Liangcheng's aunt teased him and said, 'Who are you?' He immediately replied, 'My father is an official, my brother is a monk, and I was killed by someone.' It's been five years now, and I don't remember anymore. Zhang Mu was therefore happy to continue the relationship of three lifetimes, and sent a poem to Liu Liangcheng saying: 'When will the wandering stop, and the return is also sad. How can you forget what you said that day, fortunately to see the time of rebirth. Dreams are really uncertain, and don't be obsessed with gratitude and revenge. I am ashamed to live in the world in vain, and I still have the old beard.' (Han Ershu's brother became a monk, with the Dharma name Zuxin and the alias Shengren. His mother observed a vegetarian diet at the end of the Ming Dynasty (around 1644 AD), and told her family before her death: 'I am going to Guangzhou to the national scholar Kuang Xusheng (person's name).' Later, the family went to visit, and it was indeed the morning of her birth that she passed away. He became Kuang Xusheng's fifth son. Because Madam Cui of Foshan once went to Han's house to persuade the Kuang family to believe in the Three Jewels. Some people say: After a person's life ends, the consciousness goes to be reincarnated. Now it is said that giving birth only after entering the room, the answer is: As the gods in the sky say, people are endowed with seven consciousnesses, and each consciousness has its own god, with the mind consciousness as the main one. Although the main one goes first, the rest of the gods guard it. Therefore, you see him appearing. Or there may already be someone in the womb, who should die in the womb because of bad karma. Because of the mother's good karma, someone else comes to replace him, and there are also people who have not died, but died suddenly, and Su Shi has already seen him suffering in hell).
Huguang
○ Elder Lianyin (person's name) lived in Falun Temple in Duanzhou. He said to Qiao (person's name): 'My senior brother (person's name) lives alone in the mountains and recites the 'Lotus Sutra' every day. There is always a pheasant that comes to listen to the sutra every day and then flies away.' Later, it was not seen for several days. Ten miles away from the mountain, there was a local gentleman (person's name) who sent someone to the mountain and said to the master: 'Yesterday I dreamed that your disciple was reborn as my son. Now I am sending me to greet your master.' However, recently
來日夜啼不止。請師一過看之。師自顧無徒。惟有一雉。輒來聽經。今不見數日。或是彼雉乘經功德。得為人耶。遂往其家。彼抱兒出。即止啼歡喜。以此為信焉。
潮州
○王教官。為福建教授。有一箍桶翁。每日得銀。則以三分。買香燭供佛。及死無財以殯。王教授。哀其無報應。齋中拈筆自書紙曰。箍桶日三分。燒香不顧貧。天空佛不見。死可問閻君。王教官。聞州官生子。往賀之。州官曰。得子甚怪。背有數字。問字何云。曰箍桶日三分。王曰。余自書也。何為而現於此。令人趨往案頭。取來更看。兒背字已沒。託生之理。可為顯矣。斯與吾莞縣尹。舒應龍子探花弘志。同書字于背也。志再生為弘慈。其人今戊申五十餘歲猶存(右四出鐵橋集)。
(舒應龍。廣西人。子弘志。弱冠中探花。未幾而卒。龍以朱書其背。愿再生吾家。後果託生龍之田舍。見字。遂送龍育字弘慈。中鄉試。公車經廣東。至東莞。拜龍生祠)。
附遺
譚景升
○南唐初。隱士譚景升。與陳摶為友。著化書。百十篇。屬宋齊丘為序。其六十六篇。有曰。梓潼帝君言。予受業報。為卬池龍。羈于積水之下。連年旱虐。水復為泥。身既廣大。無穴可容。烈日上臨。內外熱惱。諸鱗甲中。各生小蟲。
【現代漢語翻譯】 現代漢語譯本 （孩子）日夜啼哭不止。請法師前去看看。法師自己沒有弟子，只有一隻雉雞，經常來聽經。現在不見好幾天了，或許是那隻雉雞憑藉聽經的功德，得以轉世為人了吧。於是前往那人家中。那人抱著孩子出來，孩子立刻停止啼哭，歡喜起來。法師因此相信了（雉雞轉世的說法）。
潮州
王教官，擔任福建教授。有一個箍桶老翁，每天賺到銀子，就用三分（的銀子）買香燭供奉佛。等到去世時沒有錢財來辦理喪事。王教授，哀憐他沒有得到報應，在齋戒時拿起筆在紙上寫道：『箍桶日三分，燒香不顧貧。天空佛不見，死可問閻君。』王教官，聽說州官生了兒子，前去祝賀。州官說：『得子非常奇怪，背上有數字。』（王教官）問（背上的）字是什麼。州官說：『箍桶日三分。』王（教官）說：『這是我自己寫的啊，為什麼會顯現在這裡？』令人快步前往書案，取來（紙）再看，（嬰兒）背上的字已經消失了。託生轉世的道理，可以明顯地看出來了。這與我們莞縣縣尹舒應龍的兒子，探花舒弘志，在背上寫字（的事情）一樣。舒弘志轉世為舒弘慈，那個人現在戊申年（應該是清朝的戊申年）五十多歲還活著（以上四則出自《鐵橋集》）。
（舒應龍，廣西人。兒子舒弘志，年輕時中了探花，沒多久就去世了。舒應龍用硃砂在（舒弘志）背上寫字，希望（他）能再次轉生到我家。後來（舒弘志）果然轉生到舒應龍的田舍，（被發現）背上有字，於是送給舒應龍撫養，取名舒弘慈，中了鄉試。參加會試經過廣東，到達東莞，拜謁舒應龍的生祠）。
附遺
譚景升
南唐初期，隱士譚景升，與陳摶（Chen Tuan）為友，著《化書》，一百多篇，請宋齊丘（Song Qiqiu）為之作序。其中的第六十六篇，有（梓潼帝君）說：『我受業報，成為卬池的龍，被困在積水之下，連年乾旱，水又變成了泥。我身體既廣大，沒有洞穴可以容身，烈日當頭照耀，內外都感到熱惱。各個鱗甲之中，都生出小蟲。
【English Translation】 English version The child cried incessantly day and night. (They) asked a Buddhist monk to come and take a look. The monk himself had no disciples, only a pheasant that often came to listen to the scriptures. Now, it had been missing for several days. Perhaps that pheasant, through the merit of listening to the scriptures, was able to be reborn as a human. So (the monk) went to that person's house. That person came out holding the child, and the child immediately stopped crying and became happy. The monk therefore believed (the story of the pheasant's reincarnation).
Chaozhou
Official Wang, serving as a professor in Fujian, had a cooper. Every day, he would take three-tenths of the silver he earned to buy incense and candles to offer to the Buddha. When he died, he had no money for a funeral. Professor Wang, feeling sorry for him for not receiving any reward, took up a brush during his fast and wrote on a piece of paper: 'The cooper earns three-tenths a day, burning incense regardless of poverty. The Buddha in the sky does not see, after death, you can ask King Yama.' Official Wang, hearing that the prefect of the prefecture had a son, went to congratulate him. The prefect said, 'Having a son is very strange, there are numbers on his back.' (Official Wang) asked what the characters (on his back) were. The prefect said, 'The cooper earns three-tenths a day.' Wang said, 'I wrote that myself, why would it appear here?' (He) ordered someone to quickly go to the desk, take the (paper) and look at it again, (the infant's) back the characters had already disappeared. The principle of reincarnation can be clearly seen. This is the same as the case of Yin Shu Yinglong (Shu Yinglong) of our Guan County, whose son, Tanhua (title for the third scholar in the imperial examination) Shu Hongzhi (Shu Hongzhi), had characters written on his back. Shu Hongzhi was reborn as Shu Hongci (Shu Hongci), that person is still alive in the year Wushen (most likely a year in Qing Dynasty), over fifty years old (The above four excerpts are from 'Tieqiao Ji').
(Shu Yinglong, from Guangxi. His son Shu Hongzhi, became a Tanhua at a young age, and died not long after. Shu Yinglong wrote characters on his back with cinnabar, hoping that (he) could be reborn into our family again. Later (Shu Hongzhi) was indeed reborn into Shu Yinglong's farm, (was discovered) with characters on his back, so he was sent to Shu Yinglong to raise, named Shu Hongci, and passed the provincial examination. When attending the metropolitan examination, he passed through Guangdong and arrived in Dongguan, and paid homage to Shu Yinglong's ancestral temple).
Appendix
Tan Jingsheng (Tan Jingsheng)
In the early Southern Tang Dynasty, the recluse Tan Jingsheng, was friends with Chen Tuan (Chen Tuan), and wrote the 'Book of Transformation', more than a hundred chapters, and asked Song Qiqiu (Song Qiqiu) to write a preface for it. In the sixty-sixth chapter, (the Zitong Emperor) said: 'I received karmic retribution and became a dragon in the Angchi Pond, trapped under accumulated water. Years of drought, the water turned into mud. My body is so large that there is no cave to accommodate it. The scorching sun shines overhead, and I feel hot and bothered inside and out. Small insects grow in each of my scales.'
咂嚙困苦。一日晨涼。天光忽開。五色雲氣。浮空而過。中有瑞相。紺發螺旋。金容月瑩。山靈河伯。萬衆稽首。讚歎歡喜。聲動天地。天香繚繞。隨處生春。予乃仰首哀號。乞垂救度。萬靈諸聖。咸謂予曰。此西方大聖正覺世尊釋迦文佛也。今以教法流行東土。隨教化身。將往中國。汝既遭逢。宿業可脫。予乃身自踴躍。入天光中。具陳往昔報應之理。世尊告曰。善哉。帝子。汝于向來。孝忠國家。又復憫世。生護持心。因果未周。仇敵相爭。以人我相。肆興殘忍。遷怒於物。業債當償。今復自悔。欲求解脫。汝於此時。復有冤親之想。與夫瞋恚愚癡之念否。予聞至理。心地開朗。內外罄然。如虛空住。自顧其身。隨念消滅。復為男子。得灌頂智。是予歸依然(出蜀梓潼帝君廟記○見佛金容歡喜。故自感好相。得灌頂智。故得聰睿。為文昌)。
南唐
○邊鎬。初生父母夢。謝靈運入室。故小名康樂。仕南唐。以都虞侯。從查文徽克建州。凡所俘獲皆全之。建人謂之邊佛子。及克潭州。市不易肆。謂之邊菩薩。既而為節度使。設齋供。盛修佛事。潭人謂之邊和尚(出五代史)。
南宋
○高宗。徽宗第九子。徽宗夢武肅錢王入室。已而生帝(出稽古略)。
音釋
渝
【現代漢語翻譯】 現代漢語譯本 遭受啃咬的困苦。一日清晨，天氣涼爽，天空突然放晴，五彩祥雲在空中飄浮而過，雲中有吉祥的景象，佛的頭髮是紺青色的螺旋狀，金色的容貌像月亮一樣明亮。山神河伯以及無數民眾都叩拜，讚歎歡喜，聲音震動天地。天上的香氣繚繞，到處都充滿了春意。我於是仰頭哀號，乞求佛垂憐救度。眾多的神靈聖賢都對我說，『這是西方的大聖正覺世尊釋迦文佛（釋迦牟尼佛的尊稱）啊！現在因為教法要在東土流行，所以隨教法而化身，將要前往中國。你既然遇到了，過去的罪業就可以解脫。』我於是縱身跳躍，進入天光之中，詳細陳述了往昔報應的道理。世尊告訴我，『很好，帝子。你向來孝順忠於國家，又憐憫世人，生起護持之心。因為因果還沒有完結，仇敵互相爭鬥，以人我的分別心，肆意地施行殘忍的行為，把怒氣轉移到其他事物上，所以業債應當償還。現在又後悔，想要求解脫。你在這個時候，還有冤親的想法，以及嗔恨愚癡的念頭嗎？』我聽聞了至理，心地開朗，內外都空空蕩蕩的，如同住在虛空中一樣。自己顧視自身，隨著念頭的消滅而消滅，又轉生為男子，得到了灌頂的智慧。這就是我歸依的緣由（出自蜀梓潼帝君廟記。因為見到佛的金容而歡喜，所以自然感得美好的相貌；因為得到灌頂的智慧，所以變得聰慧，成爲了文昌星）。
南唐（937年-975年）
邊鎬，剛出生時，他的父母夢見謝靈運（南北朝時期著名詩人）進入房間，所以小名叫康樂。在南唐做官，擔任都虞侯，跟隨查文徽攻克建州。凡是俘獲的人都保全他們的性命。建州人稱他為邊佛子。等到攻克潭州，在市場上交易不強買強賣，潭州人稱他為邊菩薩。後來擔任節度使，設定齋飯供養，盛大地修習佛事。潭州人稱他為邊和尚（出自《五代史》）。
南宋（1127年-1279年）
高宗（南宋第一位皇帝），是徽宗（宋朝第八位皇帝）的第九個兒子。徽宗夢見武肅錢王（五代十國時期吳越國的建立者錢镠）進入房間，不久就生下了高宗（出自《稽古略》）。
音釋
渝
【English Translation】 English version Suffering from gnawing and hardship. One morning, the weather was cool, and the sky suddenly cleared. Five-colored auspicious clouds floated across the sky, with auspicious signs within. The Buddha's hair was dark blue and spiraled, and his golden face was as bright as the moon. Mountain spirits, river deities, and countless people prostrated themselves, praising and rejoicing, their voices shaking heaven and earth. Heavenly fragrance lingered, and spring was everywhere. I then looked up and cried out, begging for compassion and salvation. The many spirits and sages all said to me, 'This is the great sage, the perfectly enlightened World-Honored One, Shakyamuni Buddha (another name for Sakyamuni Buddha) of the West! Now, because the Dharma is to spread in the Eastern Land, he is incarnating according to the teachings and will go to China. Since you have encountered him, your past karma can be relieved.' I then leaped and jumped into the heavenly light, detailing the principles of past retribution. The World-Honored One told me, 'Excellent, Imperial Son. You have always been filial and loyal to the country, and you have compassion for the world, giving rise to a protective heart. Because the cause and effect have not yet been completed, enemies fight each other, using the distinction between self and others, recklessly carrying out cruel acts, and transferring anger to other things, so the karmic debt should be repaid. Now you regret it again, wanting to seek liberation. At this time, do you still have thoughts of enemies and relatives, as well as thoughts of anger and ignorance?' I heard the ultimate truth, and my heart was enlightened, both inside and outside were empty, as if living in the void. Looking at myself, I disappeared with the extinction of thoughts, and was reborn as a man, obtaining the wisdom of empowerment. This is the reason for my return and reliance (From the Records of the Zhitong Emperor Temple in Shu. Because of seeing the golden face of the Buddha and rejoicing, one naturally feels a good appearance; because of obtaining the wisdom of empowerment, one becomes intelligent and becomes the star of Wenchang).
Southern Tang Dynasty (937-975 AD)
Bian Hao, when he was born, his parents dreamed that Xie Lingyun (a famous poet in the Southern and Northern Dynasties) entered the room, so his nickname was Kangle. He served as an official in the Southern Tang Dynasty, serving as the Commander of the Capital, and followed Zha Wenhui to conquer Jianzhou. All those captured were spared their lives. The people of Jianzhou called him Bian Buddha. When Tanzhou was conquered, transactions in the market were not forced, and the people of Tanzhou called him Bian Bodhisattva. Later, he served as a Jiedushi (military governor), setting up vegetarian meals for offerings and grandly practicing Buddhist affairs. The people of Tanzhou called him Bian Monk (From the History of the Five Dynasties).
Southern Song Dynasty (1127-1279 AD)
Gaozong (the first emperor of the Southern Song Dynasty) was the ninth son of Huizong (the eighth emperor of the Song Dynasty). Huizong dreamed that King Wusu Qian (Qian Liu, the founder of the Wuyue Kingdom during the Five Dynasties and Ten Kingdoms period) entered the room, and soon Gaozong was born (From Jigu Lue).
Phonetic Interpretation
Yu
音于。變也。
殛
音戟。誅也。
鯀
同𩩌。音袞。禹父名也。
黃能
下乃帶切。音耐。三足鱉。謂之能。
鶗鴂
上音題。下音厥。一名子規。
鵠
音斛。黃鵠。鴻鵠。又音谷。小鳥也。
黿
音元。似鱉而大也。
獐
音張。麋大於鹿有角。獐似麂而小無角。
麂
音己。麋屬。
𩿃
音欣。鹯鳥。一名晨風。黃色燕頷。飛疾。擊鳩鴿食之。
雒
音洛。今之角鴟。一名鵂鹠。
五取蘊
色受想行識。色是身。餘四是心。心是名也。
榍
音屑。
雉
音池上聲。一名野雞。雄者有冠長尾。身有文采。喜鬥。
岐嶷
上音奇。下音逆。謂小兒有知識也。
喙
音誨。鳥嘴。
钁
丘縛切。匡入聲。犬鋤也。
辯
同辯。俗字。
噱
極虐切。強入聲。笑也。
龥
音豫。頓首呼也。
眇
音藐。一目小。
阿練
梵語具云阿練若。此云寂靜。是僧住處也。
溯
音素。逆流而上曰溯。洄又向也。水欲下違之而上也
【現代漢語翻譯】 現代漢語譯本 音于。變也。
殛
音戟。誅也。
鯀（Gǔn）
同𩩌。音袞（gǔn）。禹（Yǔ）父名也。
黃能
下乃帶切。音耐（nài）。三足鱉。謂之能。
鶗鴂（tí jué）
上音題（tí）。下音厥（jué）。一名子規。
鵠（hú）
音斛（hú）。黃鵠。鴻鵠。又音谷（gǔ）。小鳥也。
黿（yuán）
音元（yuán）。似鱉而大也。
獐（zhāng）
音張（zhāng）。麋大於鹿有角。獐似麂而小無角。
麂（jǐ）
音己（jǐ）。麋屬。
𩿃
音欣（xīn）。鹯鳥。一名晨風。黃色燕頷。飛疾。擊鳩鴿食之。
雒（luò）
音洛（luò）。今之角鴟。一名鵂鹠。
五取蘊（wǔ qǔ yùn）
色受想行識。色是身。餘四是心。心是名也。
榍
音屑（xiè）。
雉（zhì）
音池上聲。一名野雞。雄者有冠長尾。身有文采。喜鬥。
岐嶷（qí nì）
上音奇（qí）。下音逆（nì）。謂小兒有知識也。
喙（huì）
音誨（huì）。鳥嘴。
钁
丘縛切。匡入聲。犬鋤也。
辯
同辯。俗字。
噱
極虐切。強入聲。笑也。
龥
音豫（yù）。頓首呼也。
眇
音藐（miǎo）。一目小。
阿練（ā liàn）
梵語具云阿練若（ā liàn ruò）。此云寂靜。是僧住處也。
溯
音素（sù）。逆流而上曰溯。洄又向也。水欲下違之而上也 現代漢語譯本結束
【English Translation】 English version 音于 (yīn yú). Changeable.
殛 (jí)
Pronounced jí. To execute.
鯀 (Gǔn)
Same as 𩩌. Pronounced gǔn. Name of Yu's (禹) father.
黃能 (Huáng néng)
Pronounced nài. A three-legged turtle is called néng.
鶗鴂 (tí jué)
The first character is pronounced tí, the second is pronounced jué. Another name is cuckoo.
鵠 (hú)
Pronounced hú. Yellow swan. Swan. Also pronounced gǔ. A small bird.
黿 (yuán)
Pronounced yuán. Similar to a turtle but larger.
獐 (zhāng)
Pronounced zhāng. The size of a milu deer, but larger than a deer and has antlers. The 獐 is similar to a roe deer but smaller and without antlers.
麂 (jǐ)
Pronounced jǐ. Belongs to the milu deer family.
𩿃
Pronounced xīn. A type of hawk. Another name is Morning Wind. Yellow with a swallow's chin. Flies quickly. Attacks doves and pigeons to eat them.
雒 (luò)
Pronounced luò. Today's horned owl. Another name is Little Owl.
五取蘊 (wǔ qǔ yùn)
Form, sensation, perception, volition, consciousness. Form is the body. The other four are the mind. The mind is the name.
榍
Pronounced xiè.
雉 (zhì)
Pronounced chí (rising tone). Another name is pheasant. The male has a crest and a long tail. The body has patterns and likes to fight.
岐嶷 (qí nì)
The first character is pronounced qí, the second is pronounced nì. Refers to a child having knowledge.
喙 (huì)
Pronounced huì. Bird's beak.
钁
Pronounced qiū fù qiē, kuāng (entering tone). A dog hoe.
辯
Same as 辯. A common character.
噱
Pronounced jí nüè qiē, qiáng (entering tone). To laugh.
龥
Pronounced yù. To call out with one's head bowed.
眇 (miǎo)
Pronounced miǎo. One eye is small.
阿練 (ā liàn)
In Sanskrit, it is fully called 阿練若 (ā liàn ruò). This means quiet. It is a place where monks live.
溯 (sù)
Pronounced sù. To go upstream is called 溯. 洄 also means to go against. The water wants to go down but goes against it. English version end
。
八難
一地獄。二畜生。三餓鬼。四長壽天。五北俱盧州。六盲聾瘖啞。七世智辯聰。八生在佛前佛後。此之八處。雖感報苦樂有異。而皆障礙。不得見佛聞佛正法。其長壽天。壽五百劫。外道修無想定。生此天也。北州壽一千歲。以著樂故。不受教化。故佛法不至也。世智辯聰。以世人邪智聰利。惟 耽習外書。不信佛經因果之教。是為障難也。
三寶
佛。法。僧也。佛者覺也。生死長夜。人不自覺。惟佛覺悟。於三大無數劫。修行六度萬行。福智圓滿。故稱大覺也。法者。佛說三藏一切經書。令人去惡修善。離欲出世。得無生滅也。僧者。清凈和合眾也。是菩薩。及羅漢。乃至受佛二百五十大戒人也。無犯故云清凈。六和同均。故云和合也。
緣覺
亦名獨覺。出無佛世。無師自悟十二因緣。而出生死。是中乘聖人。梵語辟支佛是也。
阿羅漢
此云無生。謂後世不受生死也。亦云無著。不著煩惱生死故也。亦云應真。此是小乘聲聞聖人也。
譖
音簪去聲。讒毀也。
毳
音吹去聲。獸毛軟細者。
箍
音孤。以篾束物也。
了
音鳥。懸物也。
疊
音牒。重也。厚也。墮也。累也
【現代漢語翻譯】 現代漢語譯本
八難 一、地獄：受苦之處。 二、畜生：指各種動物。 三、餓鬼：常受飢餓之苦的鬼。 四、長壽天：壽命極長的天界。這裡指無想天，壽命長達五百劫。 五、北俱盧州：四大部洲之一，此地人民安樂，不接受佛法教化。 六、盲聾瘖啞：指生理上有缺陷，無法聽聞佛法。 七、世智辯聰：指世間的聰明才智，反而障礙修習佛法。 八、生在佛前佛後：生於沒有佛法的時代。 這八種處境，雖然感受的苦樂不同，但都會成為障礙，使人無法見到佛，聽聞佛的正法。其中的長壽天，壽命長達五百劫。外道修行無想定，就會生到這種天界。北俱盧州的眾生壽命一千年，因為貪圖享樂，不接受教化，所以佛法無法傳到那裡。世智辯聰之人，因為世人的邪知邪見和聰明才智，只顧沉迷於世俗書籍，不相信佛經中的因果教義，這就是一種障礙。
三寶 佛、法、僧。 佛，是覺悟的意思。在生死長夜中，人們不能自覺，只有佛才能覺悟。佛在三大無數劫中，修行六度萬行，福德和智慧圓滿，所以被稱為大覺。 法，是佛所說的三藏一切經書，使人去除惡行，修習善行，脫離慾望，超出世間，得到不生不滅的境界。 僧，是清凈和合的僧團。包括菩薩、阿羅漢，乃至受持佛陀二百五十條戒律的人。沒有違犯戒律，所以稱為清凈；六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），所以稱為和合。
緣覺 也叫獨覺。出現在沒有佛法的時代，沒有老師也能自己領悟十二因緣的道理，從而脫離生死輪迴。是中乘的聖人。梵語稱作辟支佛（Pratyekabuddha）。
阿羅漢 意思是無生，指後世不再受生死輪迴之苦。也叫無著，不執著于煩惱和生死。也叫應真，是小乘聲聞乘的聖人。
譖 讀音zàn，去聲。意思是讒言譭謗。
毳 讀音cuì，去聲。指鳥獸身上柔軟細密的毛。
箍 讀音gū。用竹篾等捆束東西。
了 讀音niǎo。懸掛東西。
疊 讀音dié。重疊，厚，墮落，累積。
【English Translation】 English version
The Eight Difficulties (Ashta-kshana) 1. Hell: A place of suffering. 2. Animals: Various kinds of creatures. 3. Hungry Ghosts (Pretas): Ghosts who constantly suffer from hunger. 4. Long-Life Heavens: Heavens with extremely long lifespans. Here, it refers to the Heaven of Non-Perception (Asaññasatta), with a lifespan of five hundred kalpas. 5. Uttarakuru: One of the four great continents, where people are happy and do not accept the teachings of Buddhism. 6. Blind, Deaf, and Mute: Refers to physical disabilities that prevent one from hearing the Dharma. 7. Worldly Wisdom and Eloquence: Worldly intelligence and eloquence that hinder the practice of Buddhism. 8. Born Before or After a Buddha: Born in an era without the presence of the Buddha's teachings. These eight conditions, although the suffering and happiness experienced may differ, all become obstacles that prevent one from seeing the Buddha and hearing the Buddha's true Dharma. Among them, the Long-Life Heavens have a lifespan of five hundred kalpas. Those who practice the Non-Perception meditation (Asaññasamāpatti) are born into this heaven. The beings in Uttarakuru have a lifespan of one thousand years, and because they are attached to pleasure and do not accept teachings, the Buddha's Dharma cannot reach them. People with worldly wisdom and eloquence, because of the world's wrong views and intelligence, only indulge in secular books and do not believe in the teachings of cause and effect in the Buddhist scriptures, which is an obstacle.
The Three Jewels (Tri-ratna) Buddha, Dharma, and Sangha. Buddha means 'awakened.' In the long night of birth and death, people are not self-aware, only the Buddha is awakened. The Buddha cultivated the Six Perfections (Paramitas) and myriad practices for three great countless kalpas, and his blessings and wisdom are complete, so he is called the Greatly Awakened One. Dharma refers to all the scriptures of the Three Baskets (Tripiṭaka) spoken by the Buddha, which enable people to remove evil deeds, cultivate good deeds, escape desires, transcend the world, and attain the state of non-birth and non-death. Sangha refers to the pure and harmonious community. It includes Bodhisattvas, Arhats, and even those who have received the Buddha's two hundred and fifty precepts. Because they do not violate the precepts, they are called pure; because they live in harmony with the six harmonies (sharing the same residence, non-dispute in speech, harmony in mind, shared observance of precepts, shared understanding of views, and equal distribution of benefits), they are called harmonious.
Pratyekabuddha Also known as a Solitary Buddha. Appears in an era without the Buddha's teachings, and without a teacher, is able to realize the principle of the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) on their own, thereby escaping the cycle of birth and death. They are the saints of the Middle Vehicle. In Sanskrit, they are called Pratyekabuddhas.
Arhat Means 'no birth,' referring to no longer experiencing the suffering of birth and death in future lives. Also called 'no attachment,' not being attached to afflictions and birth and death. Also called 'worthy of offering,' they are the saints of the Hearer Vehicle (Śrāvakayāna) of the Small Vehicle.
Slander (Tsàn) Pronounced zàn, in the fourth tone. Means to defame and slander.
Down (Cuì) Pronounced cuì, in the fourth tone. Refers to the soft and fine hair of birds and animals.
Hoop (Gū) Pronounced gū. To bind things with bamboo strips, etc.
Liao Pronounced niǎo. To hang things.
Fold (Dié) Pronounced dié. To overlap, thick, fall, accumulate.
。積也。
三災
謂小三災。一刀兵。二疾疫。三饑饉。
八苦
一生苦。二老苦。三病苦。四死苦。五愛別離苦。六怨憎會苦。七求不得苦。八大小諸橫禍苦。
宋郊
附后。
阿修羅道
梵語阿修羅。亦云阿素洛。又云阿須倫。華言非天。其宮殿園林。皆七寶成。似天而非天也。又云無端正。謂男醜女端正故。或云不飲酒。而有鬼。畜。天道也。其天道攝者。居須彌山空處寶城之中。鬼道攝者。居大海邊。或大山石壁之內。畜道攝者。居大海底。海水在上。有風持如雲。不入其宮。如人觀天也。起世經云。須彌山王東面。過千由旬。大海下。有鞞摩質多阿修羅王國土。縱廣八萬由旬。大城中宮殿。名曰設摩啻。縱廣一萬由旬。七重欄楯。七重金銀鈴網。七重行樹。莊嚴校飾。七重城壁。皆七寶合成。園池華果。眾鳥和鳴。廣如經說。此不繁錄。須彌山南面。過千由旬。大海下。有踴躍阿修羅王宮殿。縱廣八萬由旬。須彌山西面。去千由旬。有奢婆羅阿修羅王宮殿。縱廣如前。須彌山北面。過千由旬。大海下。有羅睺羅阿修羅王宮殿住處。廣大妙好。如前相似。侍女眷屬。不可稱計。共相娛樂。恣情愛樂。自余臣妾。左右僕使倍多。備如經說。不能具述。阿修羅
【現代漢語翻譯】 現代漢語譯本 積也：積累的意思。
三災： 指小三災。一是刀兵（戰爭），二是疾疫（瘟疫），三是饑饉（饑荒）。
八苦： 一是生苦，二是老苦，三是病苦，四是死苦，五是愛別離苦，六是怨憎會苦，七是求不得苦，八是大小各種橫禍之苦。
宋郊： 事蹟附在後面。
阿修羅道： 梵語阿修羅（Asura），也寫作阿素洛（Asura），又寫作阿須倫（Asura）。漢譯為『非天』。他們的宮殿園林，都是七寶構成，類似天界但又不是天界。又被稱為『無端正』，因為男子醜陋而女子端正。或者說『不飲酒』。阿修羅道包含鬼道、畜生道和天道。屬於天道的部分，居住在須彌山（Mount Sumeru）空中的寶城之中；屬於鬼道的部分，居住在大海邊或大山石壁之內；屬於畜生道的部分，居住在大海底，海水在上面，有風托著像云一樣，不能進入他們的宮殿，就像人觀看天空一樣。《起世經》中說，須彌山王東面，過一千由旬（Yojana），大海之下，有鞞摩質多阿修羅王（Vemacitrin Asura Raja）的國土，縱橫八萬由旬，大城中的宮殿，名叫設摩啻（Samaci），縱橫一萬由旬，有七重欄楯，七重金銀鈴網，七重行樹，莊嚴修飾，七重城壁，都是七寶合成，園池華果，各種鳥類鳴叫，詳細情況如經文所說，這裡不繁瑣記錄。須彌山南面，過一千由旬，大海之下，有踴躍阿修羅王（Harshavardhana Asura Raja）的宮殿，縱橫八萬由旬。須彌山西面，過一千由旬，有奢婆羅阿修羅王（Sambara Asura Raja）的宮殿，縱橫和前面一樣。須彌山北面，過一千由旬，大海之下，有羅睺羅阿修羅王（Rahu Asura Raja）的宮殿住所，廣大美妙，和前面相似。侍女眷屬，不可計數，共同娛樂，恣意享受愛慾之樂。其餘的臣妾、左右僕使更多，詳細情況如經文所說，不能全部敘述。阿修羅（Asura）。
【English Translation】 English version Ji Ye: Means accumulation.
Three Calamities: Refers to the minor three calamities. First is warfare, second is pestilence, and third is famine.
Eight Sufferings: First is the suffering of birth, second is the suffering of aging, third is the suffering of sickness, fourth is the suffering of death, fifth is the suffering of separation from loved ones, sixth is the suffering of encountering those one hates, seventh is the suffering of not obtaining what one seeks, and eighth is the suffering of various major and minor misfortunes.
Song Jiao: His story is attached later.
Asura Realm: In Sanskrit, Asura (阿修羅), also written as Asura (阿素洛), or Asura (阿須倫). Translated into Chinese as 'non-heavenly beings'. Their palaces and gardens are all made of seven treasures, similar to the heavens but not quite the heavens. They are also called 'lacking beauty', because the men are ugly while the women are beautiful. Or it is said that they 'do not drink alcohol'. The Asura realm includes the realms of ghosts, animals, and gods. Those belonging to the realm of gods reside in treasure cities in the empty space of Mount Sumeru (須彌山); those belonging to the realm of ghosts reside by the sea or within the stone walls of large mountains; those belonging to the realm of animals reside at the bottom of the sea, with the seawater above, supported by wind like clouds, unable to enter their palaces, just as humans view the sky. The Qishi Jing (起世經) says that to the east of Mount Sumeru, beyond a thousand yojanas (由旬), beneath the great sea, lies the kingdom of Vemacitrin Asura Raja (鞞摩質多阿修羅王), spanning eighty thousand yojanas in length and breadth. The palace in the great city, named Samaci (設摩啻), spans ten thousand yojanas in length and breadth, with seven layers of railings, seven layers of gold and silver bell nets, seven rows of trees, adorned and decorated, and seven layers of city walls, all made of seven treasures, with gardens, ponds, flowers, and fruits, and various birds singing. The details are as described in the sutra, which will not be recorded here in detail. To the south of Mount Sumeru, beyond a thousand yojanas, beneath the great sea, lies the palace of Harshavardhana Asura Raja (踴躍阿修羅王), spanning eighty thousand yojanas in length and breadth. To the west of Mount Sumeru, beyond a thousand yojanas, lies the palace of Sambara Asura Raja (奢婆羅阿修羅王), with the same length and breadth as before. To the north of Mount Sumeru, beyond a thousand yojanas, beneath the great sea, lies the palace residence of Rahu Asura Raja (羅睺羅阿修羅王), vast and wonderful, similar to the previous ones. The attendant maidens and retinue are countless, enjoying themselves together, indulging in the pleasures of love and desire. The remaining concubines, attendants, and servants are even more numerous, as described in detail in the sutra, which cannot be fully narrated. Asura (阿修羅).
王。壽數不完。少出多減。本身長一百由旬。乃至七百由旬。化身高十六萬八千由旬。立大海底。與須彌山齊。有大幻術。常與忉利天鬥。日月放光射其目。以手遮障。世人見之。謂日月薄蝕。由福不如天。故常戰敗。即引兵竄入藕絲孔中。彼等皆由前世持戒。好勝佈施。作下品十善業之所感報。而心多謟慢。不能忍辱。故受此身。由其持戒佈施。故宮殿七寶所成。由不忍辱。故生相醜惡。謟慢好勝。故常與天鬥。業報差別經云。具十種業。得阿修羅報。一身行微惡。二口行微惡。三意行微惡。四起于憍慢。五起於我慢。六起增上慢。七起于大慢。八起于邪慢。九起于慢慢。十回諸善根向阿修羅趣。正法念經云。修羅居在五住處。一在地上。眾相山中。(七山金山。及諸石壁中)其力最劣。二在須彌山北。入海二萬一千由旬。有修羅名曰羅睺。統領無量阿修羅眾。三複過二萬一千由旬。有修羅名曰勇健。四復過二萬一千由旬。有修羅名曰華鬘。五復過二萬一千由旬。有修羅名曰毗摩質多。此中出聲。徹于海外。云我是毗摩質多阿修羅。(毗摩質多。此云高響)第一羅睺阿修羅王。有四玉女。從憶念生。一名如影。二名諸香。三名妙林。四名勝德。即此四女。一一皆有十二那由他侍女。以為眷屬。悉皆圍繞阿修羅王。共
【現代漢語翻譯】 現代漢語譯本： 阿修羅王（Asura King）。壽命很長，但會逐漸減少。自身高度有一百由旬（yojana，古印度長度單位，約合7-9英里），甚至達到七百由旬。化身能高達十六萬八千由旬。站立在海底，與須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣高。擁有強大的幻術，經常與忉利天（Trāyastriṃśa，佛教欲界六天之一）戰鬥。日月的光芒照射他的眼睛，他用手遮擋。世人看到這種現象，就認為是日食或月食。因為福報不如天人，所以經常戰敗，於是率領軍隊藏入藕絲孔中。他們都是因為前世持戒，喜好爭勝，佈施，做了下品的十善業而感得這樣的果報。但是因為心中多有諂媚和傲慢，不能忍辱，所以受此身。因為他們持戒佈施，所以宮殿由七寶構成。因為不能忍辱，所以相貌醜陋。因為諂媚好勝，所以經常與天人戰鬥。《業報差別經》說，造作十種業，會得到阿修羅的果報：一、身行輕微的惡業；二、口行輕微的惡業；三、意行輕微的惡業；四、生起憍慢；五、生起我慢；六、生起增上慢；七、生起大慢；八、生起邪慢；九、生起慢慢；十、將所有善根迴向阿修羅道。《正法念經》說，阿修羅居住在五個地方：一、在地上，眾相山中（七金山以及各種石壁中），他們的力量最弱。二、在須彌山北面，入海二萬一千由旬的地方，有阿修羅名叫羅睺（Rāhu），統領著無量阿修羅眾。三、再過二萬一千由旬，有阿修羅名叫勇健。四、再過二萬一千由旬，有阿修羅名叫華鬘。五、再過二萬一千由旬，有阿修羅名叫毗摩質多（Vemacitrin）。從這裡發出的聲音，能傳到海外，說『我是毗摩質多阿修羅』。（毗摩質多，意思是高響）。第一羅睺阿修羅王有四個玉女，從憶念中產生，一名如影，二名諸香，三名妙林，四名勝德。這四個玉女，每一個都有十二那由他（nayuta，古印度數字單位，相當於百萬）侍女作為眷屬，全部都圍繞著阿修羅王，共同。
【English Translation】 English version: The Asura King. His lifespan is not finite, but gradually decreases. His own height is one hundred yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 miles), even up to seven hundred yojanas. His transformation body can reach one hundred sixty-eight thousand yojanas. Standing at the bottom of the sea, he is as tall as Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology). He possesses great illusionary powers and often fights with the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm in Buddhism). The light of the sun and moon shines on his eyes, and he shields them with his hands. When people see this phenomenon, they think it is a solar or lunar eclipse. Because his blessings are not as great as the devas (gods), he is often defeated and leads his troops to hide in lotus silk holes. They are all due to upholding precepts, being fond of competition, giving alms, and performing inferior ten virtuous deeds in their previous lives, which resulted in this retribution. However, because their hearts are full of flattery and arrogance, and they cannot endure insults, they receive this body. Because they uphold precepts and give alms, their palaces are made of seven treasures. Because they cannot endure insults, their appearances are ugly. Because they are flattering and fond of competition, they often fight with the devas. The Karma Differentiation Sutra says that performing ten kinds of karma will result in the retribution of an Asura: 1. Performing slight evil deeds with the body; 2. Performing slight evil deeds with the mouth; 3. Performing slight evil deeds with the mind; 4. Arising from arrogance; 5. Arising from conceit; 6. Arising from excessive pride; 7. Arising from great pride; 8. Arising from perverse pride; 9. Arising from slow pride; 10. Dedicating all good roots towards the Asura path. The Right Mindfulness Sutra says that Asuras reside in five places: 1. On the ground, in the Mountains of Various Appearances (in the seven golden mountains and various stone walls), their strength is the weakest. 2. North of Mount Sumeru, twenty-one thousand yojanas into the sea, there is an Asura named Rāhu, who leads countless Asura hosts. 3. Beyond another twenty-one thousand yojanas, there is an Asura named Courageous Strength. 4. Beyond another twenty-one thousand yojanas, there is an Asura named Garland. 5. Beyond another twenty-one thousand yojanas, there is an Asura named Vemacitrin. The sound emanating from here can reach overseas, saying, 'I am the Asura Vemacitrin.' (Vemacitrin means high sound). The first Asura King Rāhu has four jade maidens, born from recollection, named Shadow, Various Fragrances, Wonderful Forest, and Supreme Virtue. Each of these four maidens has twelve nayutas (nayuta, an ancient Indian numerical unit, equivalent to a million) of attendants as their retinue, all surrounding the Asura King, together.
相娛樂。恣情愛樂。不可具說。勇健阿修羅。威勢次勝。華鬘阿修羅。威勢更勝。毗摩質多阿修羅。威勢眷屬倍數。更不可稱計。自余臣妾左右僕使。亦不可說。即知貴賤懸殊。不可一概而論。阿修羅。壽各各不同。或有壽五百歲者。人間五百年。彼為一日一夜。或有壽六千歲。人間六百年。彼為一日一夜。或有壽七千歲。人間七百年。彼為一日一夜。其殿大小。各各不同。復能變化其身。隨意種種能作。又云。修羅衣食自然。冠纓衣服。純以七寶鮮潔。同天所餐。飲食隨念而有。百味具足。與天同等。如大論說。彼之衣食。雖復勝人。其若吃時。是則不如人也。謂彼凡所食時。末後一口。要變作青泥。亦如龍王。雖食百味。末後一口。要當變作蝦蟆。是故經說。不如人也。阿含經云。阿修羅有大威力。而生念言。此忉利天王。及日月諸天。行我頭上。誓取日月以為耳珰。日月天子見已。各懷恐怖。不寧本處。以其形可畏故。日月威德。有大神力。住壽一中劫。復是世間眾生福祐。日月不為阿修羅所觸惱。時阿修羅。漸大瞋恚。即命舍摩梨。毗摩質多。二阿修羅王。及諸大臣。各辦兵仗。往與天戰。時難陀。䟦難陀。二大龍王。身繞須彌。周圍七匝。山動云布。以尾打水。大海浪冠須彌。忉利天曰。阿修羅欲戰矣。諸
龍鬼神等。各持兵仗。從次交鬥。天若不如。皆奔四天王宮。嚴駕攻伐。先白帝釋。帝釋告上夜摩天。乃至他化自在天。無數天眾。及諸龍鬼。前後圍繞。帝釋命曰。我軍若勝。以五繫縛毗摩質多阿修羅。將還善法堂。我欲觀之。修羅亦曰。我眾若勝。以五繫縛帝釋。還七葉堂。我欲觀之。一時大戰。兩不相傷。但觸身體。生於痛惱。於是帝釋現身。乃有千眼。執金剛杵。頭出煙𦦨。修羅見之。乃退敗。即擒質多修羅。繫縛將還。遙見帝釋。便肆惡口。帝釋答曰。我欲共汝講說道義。何須惡口。觀佛三昧經云。此毗摩質多羅阿修羅王。其兒長大。見於諸天采女圍繞。即白母言。人皆伉儷。我何獨無。其母告曰。香山有神。名乾闥婆。其神有女。容姿美妙。色逾白玉。身諸毛孔。出妙音聲。甚適我意。今為汝聘。適汝愿否。子言。善哉善哉。愿母往求。爾時其母。行詣香山。告彼樂神。我有一子。威力自在。於四天下。而無等倫。汝有令女。可適吾子。其女聞已。愿樂隨從。時阿修羅子。納彼女已。未久之間。即便懷孕。經于千歲。乃生一女。其女顏容。端正挺特。天上天下。更無有比。面上姿媚。八萬四千。左邊右邊。各有八萬四千。前後亦爾。阿修羅見。以為殊異。如月處星。甚為奇特。天帝釋憍尸迦聞。求女為妻
【現代漢語翻譯】 現代漢語譯本 龍、鬼、神等等，各自拿著兵器，依次交戰。如果天界戰況不利，就都逃奔到四大天王宮。然後整頓軍隊攻打，先稟告帝釋（Śakra，天神之王）。帝釋告訴上方的夜摩天（Yāmadeva，欲界第二天），乃至他化自在天（Paranirmitavasavartin，欲界第六天）。無數天眾以及各種龍鬼，前後圍繞。帝釋命令說：『如果我軍獲勝，就用五種束縛捆綁毗摩質多阿修羅（Vemacitrin Asura，一種阿修羅），帶回善法堂（Sudharma Hall，帝釋天的議事堂），我要觀看他。』阿修羅也說：『如果我方獲勝，就用五種束縛捆綁帝釋，帶回七葉堂（Saptaparna Cave），我要觀看他。』 一時之間，雙方大戰，但彼此並不互相傷害，只是觸碰到身體，會產生痛苦。於是帝釋顯現出千眼之身，手持金剛杵（Vajra，一種法器），頭頂冒出煙火。阿修羅見到后，便潰敗逃走，隨即擒拿了質多阿修羅（Citra Asura，毗摩質多阿修羅的別名），捆綁后帶回。遠遠地見到帝釋，便惡語相向。帝釋回答說：『我想和你講說道義，何必惡語傷人？』 《觀佛三昧經》中說，這位毗摩質多羅阿修羅王（Vemacitrin Asura-rāja）的兒子長大后，看到諸天采女圍繞，就對母親說：『人們都有配偶，為何唯獨我沒有？』他的母親告訴他：『香山（Gandhamādana，山名）有神，名叫乾闥婆（Gandharva，一種天神），這位神有一位女兒，容貌美麗，顏色勝過白玉，身上所有的毛孔，都能發出美妙的聲音，我很喜歡她，現在為你聘娶，你願意嗎？』兒子說：『太好了，太好了，希望母親前往求親。』 當時，他的母親前往香山，告訴那位樂神：『我有一個兒子，威力自在，在四天下（Caturdvīpa，指須彌山四方的四大部洲）之中，沒有誰能與他相比。你有一位女兒，可以嫁給我的兒子。』那位女兒聽后，願意跟隨。當時，阿修羅之子娶了那位女子后，沒過多久，就懷孕了。經過一千年，生下了一個女兒。這個女兒的容貌，端正挺拔，天上天下，沒有誰能與她相比。面上的姿容嫵媚，有八萬四千種，左邊右邊，各有八萬四千種，前後也是如此。阿修羅見到后，認為非常奇異，如同明月處在眾星之中，非常奇特。天帝釋憍尸迦（Śakra Kauśika，帝釋天的別名）聽說了，就想娶她為妻。
【English Translation】 English version Dragons, ghosts, gods, and others, each holding weapons, engage in successive battles. If the situation is unfavorable for the heavens, they all flee to the palaces of the Four Heavenly Kings. Then they reorganize their armies to attack, first reporting to Śakra (the king of the gods). Śakra informs the Yāmadevas (gods of the second heaven of desire) above, and even the Paranirmitavasavartins (gods of the sixth heaven of desire). Countless heavenly beings and various dragons and ghosts surround them from all sides. Śakra commands: 'If my army wins, bind Vemacitrin Asura (a type of Asura) with five kinds of restraints and bring him back to Sudharma Hall (the assembly hall of Śakra's heaven), I want to see him.' The Asura also says: 'If my side wins, bind Śakra with five kinds of restraints and bring him back to Saptaparna Cave, I want to see him.' In an instant, the two sides engage in a great battle, but they do not harm each other; only touching the body causes pain. Then Śakra manifests his thousand-eyed form, holding a Vajra (a ritual implement), with smoke and fire emanating from his head. The Asura, seeing this, collapses and flees, and immediately captures Citra Asura (another name for Vemacitrin Asura), binds him, and brings him back. Seeing Śakra from afar, he hurls abusive words. Śakra replies: 'I want to discuss the Dharma with you, why resort to abusive language?' The Contemplation on the Buddha Samādhi Sūtra says that the son of this Vemacitrin Asura-rāja, after growing up, sees heavenly maidens surrounding him and says to his mother: 'Everyone has a spouse, why am I the only one without?' His mother tells him: 'There is a god on Gandhamādana Mountain named Gandharva (a type of celestial being). This god has a daughter, whose appearance is beautiful, her color surpassing white jade, and all the pores of her body emit wonderful sounds. I like her very much, and now I will arrange a marriage for you, are you willing?' The son says: 'Excellent, excellent, I hope mother will go and seek her hand.' At that time, his mother went to Gandhamādana Mountain and told the music god: 'I have a son, whose power is unrestrained, and in the four continents (Caturdvīpa, referring to the four great continents around Mount Sumeru) there is no one who can compare to him. You have a daughter, who can marry my son.' The daughter, hearing this, is willing to follow. At that time, the son of the Asura married that woman, and not long after, she became pregnant. After a thousand years, she gave birth to a daughter. This daughter's appearance is upright and outstanding, and in the heavens and on earth, there is no one who can compare to her. The charm of her face is eight hundred and forty thousand kinds, and on the left and right sides, there are eight hundred and forty thousand kinds each, and the same is true in front and behind. The Asura, seeing this, considers it very strange, like the bright moon in the midst of the stars, very peculiar. Śakra Kauśika (another name for Śakra), the lord of the gods, heard of this and wanted to marry her.
。修羅聞喜。以女妻之。帝釋立字。號曰悅意(梵語舍脂)諸天見之。嘆未曾有。視東忘西。視南忘北。乃至毛髮。皆生悅樂。帝釋至歡喜園。共諸采女。入池遊戲。爾時悅意。即生嫉妒。遣五夜叉。往白父王。今此帝釋。不復見寵。與諸采女。自共遊戲。父聞此語。心生瞋恚。即興四兵。往攻帝釋。立大海水。踞須彌山頂。九百九十九手。同時俱作。撼善見城。搖須彌山。四大海水。一時波動。帝釋驚怖。靡知所趣。時宮有神。白天帝言。莫大驚怖。過去佛說。般若波羅蜜。王當誦持鬼兵自碎。是時帝釋坐善法堂。燒眾名香。發大誓願。般若波羅蜜。是大明咒。是無上咒。是無等等咒。真實不虛。我持此法。當成佛道。令阿修羅。自然退散。作是語時。于虛空中。有刀輪自然而下。當阿修羅上。時修羅耳鼻手足。一時盡落。令大海水赤如蚌珠。時阿修羅。即便驚怖。遁走無處。遂入藕絲孔中。
西域
天竺
○清辯論師。雅量弘遠。至德深邃。外示僧佉之服。內弘龍猛之學。靜而思曰。非慈氏成佛。誰決我疑。遂于觀自在菩薩像前。誦隨心陀羅尼。絕粒飲水。時歷三載。觀自在菩薩。現妙色身。謂論師曰。何所志乎。對曰。愿留此身。待見慈氏。觀自在菩薩曰。人身危脆。世間浮幻。宜修勝善。
【現代漢語翻譯】 現代漢語譯本： 阿修羅聞喜，將女兒嫁給他。帝釋（Śakra，天神之王）為她取名，號為悅意（梵語Śacī）。諸天見到她，讚歎前所未有。看東邊忘了西邊，看南邊忘了北邊，乃至毛髮，都生出喜悅。帝釋到達歡喜園，與眾采女進入池中嬉戲。當時悅意心生嫉妒，派遣五夜叉去稟告父王，說：『如今這帝釋，不再寵愛我，與眾采女，獨自嬉戲。』父王聽聞此語，心中生起嗔恚，立即興起四種軍隊，前去攻打帝釋，立於大海水之上，踞于須彌山頂，九百九十九隻手，同時運作，撼動善見城，搖動須彌山，四大海水，一時波動。帝釋驚慌恐懼，不知所措。當時宮中有神，對天帝說：『不要過於驚慌恐懼。過去佛曾說，般若波羅蜜（Prajñāpāramitā，智慧到彼岸），大王應當誦持，鬼兵自然潰散。』當時帝釋坐在善法堂，焚燒各種名香，發出大誓願：『般若波羅蜜，是大明咒，是無上咒，是無等等咒，真實不虛。我持此法，當成就佛道，令阿修羅，自然退散。』說此語時，于虛空中，有刀輪自然而下，落在阿修羅上方。當時阿修羅的耳鼻手足，一時全部掉落，令大海水赤紅如蚌珠。當時阿修羅，便驚慌恐懼，無處可逃，於是進入藕絲孔中。
西域
天竺（India）
清辯論師，氣度宏大深遠，德行高尚深邃，外表顯現僧佉派（Sāṃkhya）的服飾，內心弘揚龍樹（Nāgārjuna）的學說。靜坐思索道：『如果不是彌勒（Maitreya）成佛，誰來解決我的疑惑？』於是于觀自在菩薩（Avalokiteśvara）像前，誦持隨心陀羅尼（dhāraṇī，總持），斷絕食物只飲水，時間經歷了三年。觀自在菩薩，顯現美妙色身，對論師說：『你有什麼志向？』回答說：『愿留住此身，等待見到彌勒。』觀自在菩薩說：『人身危脆，世間虛幻，應當修習殊勝的善行。』
【English Translation】 English version: The Asura (a type of demigod) heard of the joy and gave his daughter to him in marriage. Śakra (Lord of the Gods) named her Delightful (Sanskrit Śacī). The gods, seeing her, exclaimed that such a thing had never been. Looking east, they forgot the west; looking south, they forgot the north; even their hairs stood on end with joy and pleasure. Śakra arrived at the Garden of Delight and entered a pool to play with the celestial maidens. At that time, Delightful became jealous and sent five Yakshas (a type of nature spirit) to report to her father, saying, 'Now this Śakra no longer favors me, but plays alone with the celestial maidens.' Hearing these words, the father's heart arose with anger, and he immediately raised four kinds of troops to attack Śakra, standing on the great ocean and straddling the summit of Mount Sumeru (Mount Meru). His nine hundred and ninety-nine hands worked simultaneously, shaking Sudarśana City (Śakra's city) and Mount Sumeru, and the four great oceans surged at once. Śakra was terrified and did not know where to turn. At that time, a god in the palace said to the Lord of Gods, 'Do not be greatly terrified. The Buddhas of the past have said that the Prajñāpāramitā (Perfection of Wisdom) should be recited by the king, and the demon troops will naturally collapse.' At that time, Śakra sat in the Good Dharma Hall, burned various famous incenses, and made a great vow: 'The Prajñāpāramitā is the great bright mantra, the unsurpassed mantra, the unequaled mantra, true and not false. I uphold this Dharma and shall attain Buddhahood, causing the Asuras to naturally retreat.' As he spoke these words, a wheel of knives naturally descended from the empty sky and fell upon the Asuras. At that time, the ears, noses, hands, and feet of the Asuras all fell off at once, causing the great ocean to turn as red as a pearl oyster. Then the Asuras were terrified and had nowhere to flee, so they entered the holes of lotus threads.
Western Regions
India (Bhārata)
The Venerable Qingbian (a Buddhist philosopher), with a grand and far-reaching spirit and profound virtue, outwardly displayed the garments of the Sāṃkhya school and inwardly propagated the teachings of Nāgārjuna. Sitting quietly and contemplating, he said, 'If Maitreya (the future Buddha) does not attain Buddhahood, who will resolve my doubts?' Thereupon, before an image of Avalokiteśvara (the Bodhisattva of Compassion), he recited the dhāraṇī (a type of mantra) according to his heart's desire, abstaining from food and drinking only water, for a period of three years. Avalokiteśvara manifested a wondrous form and said to the Venerable One, 'What is your aspiration?' He replied, 'I wish to remain in this body and await the sight of Maitreya.' Avalokiteśvara said, 'The human body is fragile, and the world is illusory. You should cultivate superior good deeds.'
愿生睹史多天。於斯禮覲。尚速得見。論師曰。志不可奪。心不可二。菩薩曰。若然者。宜往南天竺。大安達羅國。城南不遠。有大山巖。執金剛神所。至誠誦持執金剛陀羅尼者。當遂此愿。論師於是往而誦焉。三歲之後。神乃謂曰。汝何所愿。若此勤勵。論師曰。愿留此身。待見慈氏。觀自在菩薩。指遣來請。成我願者。其在神乎。神乃授方。而謂之曰。此巖石內。有阿素洛宮。如法行請。石壁當開。開即入中。可以待見。論師曰。幽居無睹。詎知佛興。神曰。慈氏出世。我當相報。論師受命。專精誦持。復歷三載。初無異念。咒芥子以擊石壁。豁然洞開。是時百千萬眾。觀睹忘返。論師跨其戶。而告眾曰。吾久祈請。待見慈氏。聖靈警祐。大愿斯遂。宜可入此。同見佛興。聞者怖駭。莫敢履戶。謂是毒蛇之窟。恐喪身命。再三告語。惟有六人從入。論師顧謝時眾。從容而入。入之既已。石壁還合。眾皆怨嗟。恨前言之過也(出唐西域記○慈氏即彌勒。龍猛。舊雲龍樹)。
中印度
○玄奘法師云。貞觀十三年。奘在中印度。摩伽陀國。那蘭陀寺。見一俗人說云。有一人好色。每承經言。修羅生男極醜。生女端正。聞彼山內。有阿修羅窟。別有宮殿。甚精殊好。同天佳妙。其人思欲見修羅女。共為匹對
【現代漢語翻譯】 現代漢語譯本 愿我往生到兜率天（Tuṣita Heaven），在那裡禮拜覲見彌勒菩薩（Maitreya）。希望能夠儘快見到他。論師說：『意志不可動搖，心志不可三心二意。』菩薩說：『如果這樣，你應該前往南印度的大安達羅國（Dhanyakaṭaka），在城南不遠的地方，有一座大山巖，是執金剛神（Vajrapāṇi）的住所。如果至誠誦持執金剛陀羅尼（Vajrapāṇi dhāraṇī）的人，就能實現這個願望。』 論師於是前往那裡誦持。三年之後，神就對他說：『你有什麼願望？如此勤奮努力。』論師說：『我希望留住此身，等待見到慈氏菩薩（Maitreya），觀自在菩薩（Avalokiteśvara）指派人來迎接我。成就我願望的，難道不是神您嗎？』神就授予他方法，並對他說：『這巖石內，有阿修羅（Asura）的宮殿。如果如法祈請，石壁就會打開。打開后就進入其中，可以等待見到慈氏菩薩（Maitreya）。』論師說：『幽靜地居住在這裡，怎麼知道佛陀出世呢？』神說：『慈氏菩薩（Maitreya）出世時，我當告知你。』 論師接受了神的指示，專心致志地誦持。又過了三年，始終沒有其他的念頭。他用咒過的芥子擊打石壁，石壁豁然洞開。當時有成百上千的人觀看，流連忘返。論師跨過洞口，對眾人說：『我長久祈請，等待見到慈氏菩薩（Maitreya）。聖靈保佑，大愿得以實現。你們可以進入這裡，一同見證佛陀出世。』聽到的人都感到害怕，沒有人敢於進入洞口，認為這是毒蛇的巢穴，恐怕會喪命。論師再三勸說，只有六個人跟隨他進入。論師回頭感謝眾人，從容地進入洞中。進入之後，石壁又合上了。眾人都怨恨嘆息，後悔之前說錯了話。（出自唐《大唐西域記》，慈氏即彌勒菩薩（Maitreya），龍猛菩薩（Nāgārjuna），舊譯為龍樹菩薩（Nāgārjuna）。） 中印度 ○玄奘法師說，貞觀十三年（639年），玄奘法師在中印度的摩伽陀國（Magadha），那爛陀寺（Nālandā），見到一個俗人說：『有一個人貪戀美色，經常聽經書說，阿修羅（Asura）生的男孩非常醜陋，生的女孩卻端莊美麗。聽說那座山裡，有阿修羅（Asura）的洞穴，裡面別有宮殿，非常精緻美好，如同天宮一般。』那人想見阿修羅（Asura）的女子，和她結為伴侶。
【English Translation】 English version I wish to be reborn in the Tuṣita Heaven, where I can pay homage to Maitreya (慈氏, the Benevolent One). I hope to see him soon. The teacher said, 'The will must not be shaken, and the mind must not be divided.' The Bodhisattva said, 'If that is the case, you should go to Dhanyakaṭaka (大安達羅國) in South India. Not far from the south of the city, there is a large mountain rock, the abode of Vajrapāṇi (執金剛神, the Diamond Handed God). Those who sincerely recite the Vajrapāṇi dhāraṇī (執金剛陀羅尼) will have their wish fulfilled.' The teacher then went there and recited the dhāraṇī. After three years, the god said to him, 'What is your wish? You are so diligent and hardworking.' The teacher said, 'I wish to keep this body and wait to see Maitreya (慈氏). May Avalokiteśvara (觀自在菩薩, the Bodhisattva of Compassion) send someone to welcome me. Is it not you, O God, who will fulfill my wish?' The god then gave him a method and said to him, 'Inside this rock, there is a palace of the Asuras (阿修羅, demigods). If you pray according to the Dharma, the stone wall will open. Once it opens, enter it, and you can wait to see Maitreya (慈氏).' The teacher said, 'Living here in seclusion, how will I know when the Buddha appears?' The god said, 'When Maitreya (慈氏) appears in the world, I will inform you.' The teacher accepted the god's instructions and devoted himself to recitation. Another three years passed, and he had no other thoughts. He struck the stone wall with mustard seeds that had been blessed with a mantra, and the stone wall suddenly opened. At that time, hundreds of thousands of people watched, lingering and not wanting to leave. The teacher stepped over the doorway and said to the crowd, 'I have been praying for a long time, waiting to see Maitreya (慈氏). The sacred spirit has blessed me, and my great wish has been fulfilled. You can enter here and witness the appearance of the Buddha together.' Those who heard this were frightened, and no one dared to enter the doorway, thinking it was a den of poisonous snakes and fearing for their lives. The teacher repeatedly urged them, and only six people followed him in. The teacher turned around to thank the crowd and calmly entered the cave. Once he entered, the stone wall closed again. Everyone lamented and regretted their previous words. (From the Tang Dynasty's Records of the Western Regions; Maitreya (慈氏) is the future Buddha, and Nāgārjuna (龍猛) was formerly translated as Longshu.) Central India ○ The Venerable Xuanzang said, 'In the thirteenth year of the Zhenguan era (639 CE), I, Xuanzang, was in Nālandā Monastery (那爛陀寺) in the Magadha Kingdom (摩伽陀國) of Central India. I saw a layman who said, "There was a man who was fond of beauty. He often heard in the scriptures that Asuras (阿修羅) are born with very ugly sons, but their daughters are beautiful and graceful. He heard that in that mountain, there is an Asura (阿修羅) cave with a separate palace inside, which is very exquisite and beautiful, like a heavenly palace." That man wanted to see an Asura (阿修羅) woman and become her partner.'
。常受持咒。精勤三年。三年將滿。所祈遂願。其人先有弟子親友。臨去。召弟子相伴同去。弟子於時亦隨同行。既咒有徴。遂到宮門。門首儅者極嚴。至誠求請門人。令通夫人。門人為通。具述來意。修羅女喜。報守門人云。來者幾人。報云二人。女報門人。誦咒者來入。同伴者且住門外。門人來報。誦咒者引入。弟子見引入已。自身不覺已到自家舍南門立。自爾已來。更不知彼人訊息。弟子因此發心。舍家修道。愿在伽藍供養三寶。其人具向奘說。述此因緣(印度即天竺)。
中天竺
○瞻波國。西南山石澗中。有修羅窟。有人因遊山修道。遇此窟。人遂入中。見有修羅宮殿處。妙精華卉。乍類天宮。園池林果。不可盡述。阿修羅眾。既見斯人。希來到此。語云。汝能久住此否。答云。欲還本處。修羅既見不在。遂施一桃。與彼食訖。修羅語言。汝宜急出。恐汝身大。窟不能容。言訖走出。身遂增長。形貌粗大。頭才出。身大孔塞。遂不出盡。自爾以來。年向數百。唯有大頭。如三碩甕。人見共語。具說此緣。人愍語云。我等鑿石令汝身出。其事云何。答云。恩澤。人奏國王。具述此意。君臣共議。此非凡人。力敵千夫。若鑿令出。儻有不測之意。誰能抗之。因此依舊。時人號為大頭仙人。唐國使人
【現代漢語翻譯】 現代漢語譯本 經常受持真言，精進勤勉三年，三年將滿時，所祈求的願望就能實現。這個人先前有弟子和親友。臨走時，召集弟子相伴同行。弟子當時也跟隨前往。既然持咒有了應驗，就到達了宮門。門前的守衛非常嚴格，他至誠懇切地請求門人，代為通報夫人。門人代為通報，詳細陳述了來意。修羅女很高興，告訴守門人說：『來的是幾個人？』守門人回答說：『兩個人。』修羅女告訴門人：『讓誦咒的人進來，同伴的人暫且在門外等候。』門人來報，誦咒的人被引入。弟子看見他被引入后，自己不知不覺已經到了自家舍南門站立。從此以後，再也不知道那個人的訊息。弟子因此發心，捨棄家庭修習佛道，願意在伽藍（僧伽藍摩的簡稱，指寺院）供養三寶（佛、法、僧）。這個人詳細地向玄奘（唐代高僧）講述了這段因緣（印度即天竺（印度的古稱））。
中天竺（古印度中部）
○瞻波國（古印度國名）。西南山石澗中，有一個修羅窟（阿修羅居住的洞穴）。有人因為遊山修道，遇到了這個洞窟，就進入其中。看見有修羅的宮殿，精妙華麗，乍一看像天宮一樣。園林池塘，林木果實，美妙之處不可盡述。阿修羅眾看見這個人，很高興他能來到這裡，對他說：『你能夠長久住在這裡嗎？』那人回答說：『我想回到原來的地方。』修羅見他沒有久留之意，就送給他一個桃子，他吃完后，修羅說：『你應當趕快出去，恐怕你的身體變大，洞窟容納不下。』說完，那人走了出去，身體隨即增長，形貌變得粗大。頭剛出去，身體就因孔穴堵塞而無法完全出去。從那以後，過了數百年，只有一顆巨大的頭顱露在外面，像三個大甕一樣。人們看見他，和他交談，他詳細地講述了這段因緣。人們憐憫他，對他說：『我們鑿開石頭，讓你身體出來，怎麼樣？』他回答說：『這是恩澤啊。』人們稟告國王，詳細陳述了這個意思。君臣共同商議，認為這個人不是凡人，力氣能抵擋千人。如果鑿開石頭讓他出來，萬一他有不可預測的想法，誰能抵擋他呢？因此就維持原狀。當時的人稱他為大頭仙人。唐國（唐朝（618年-907年））的使者
【English Translation】 English version He would constantly recite the mantra, diligently and earnestly for three years. When the three years were about to be completed, his wish would be fulfilled. This person previously had disciples and friends. Before leaving, he summoned his disciples to accompany him. The disciple also went along at that time. Since the mantra had proven effective, they arrived at the palace gate. The guards at the gate were very strict. He sincerely pleaded with the gatekeeper to inform the lady. The gatekeeper informed her, detailing the purpose of their visit. The Asura (demi-gods) woman was pleased and told the gatekeeper, 'How many people have come?' The gatekeeper replied, 'Two people.' The woman told the gatekeeper, 'Let the one who recites the mantra enter, and the companion should wait outside the gate.' The gatekeeper came to inform them, and the one who recited the mantra was led in. After the disciple saw him being led in, he unknowingly found himself standing at the south gate of his own house. From then on, he never heard from that person again. The disciple, therefore, resolved to renounce his family and cultivate the Way, vowing to make offerings to the Three Jewels (Buddha, Dharma, Sangha) in the Sangharama (monastery). This person recounted this story in detail to Xuanzang (Tang Dynasty monk). (India, i.e., Tianzhu (ancient name for India)).
Central Tianzhu (ancient central India)
○ In the southwest mountain stream of the Champa (ancient Indian kingdom) country, there is an Asura cave (dwelling of Asuras). Someone, while wandering in the mountains to cultivate the Way, encountered this cave and entered it. He saw Asura palaces, wonderfully exquisite, resembling heavenly palaces at first glance. The gardens, ponds, forests, and fruits were indescribably beautiful. The Asura beings, seeing this person, were delighted that he had come and said to him, 'Can you stay here for a long time?' The person replied, 'I wish to return to my original place.' Seeing that he did not intend to stay, the Asura gave him a peach. After he ate it, the Asura said, 'You should leave quickly, lest your body grows too large and the cave cannot contain you.' After saying this, the person walked out, and his body immediately grew, his appearance becoming coarse and large. His head barely got out, but his body could not completely exit due to the hole being blocked. Since then, hundreds of years have passed, and only a large head is exposed, like three large urns. People see him, talk to him, and he recounts this story in detail. People pity him and say, 'How about we carve the stone to let your body out?' He replies, 'That would be a great kindness.' People reported this to the king, detailing this idea. The king and his ministers discussed it together, believing that this person was no ordinary man, with strength to match a thousand men. If they carved the stone to let him out, in case he had unpredictable intentions, who could resist him? Therefore, they left it as it was. People at that time called him the Big-Headed Immortal. The envoy of the Tang Dynasty (618-907)
王玄䇿。已三度至彼。以手摩頭。共語了了分明。近有山內。野火燒頭焦黑。命猶不死。西國志六十卷。國家修撰。奉敕令諸學士畫圖。集在中臺。復有四十卷。從麟德三年起首。至干封元年夏末方訖。臨。見玄䇿。具述此事(出西國志)。
(問曰。阿修羅道。人何少耶。答曰。其生修羅道者無報。故人不得而知之。觀上經文。即自知不少矣)。
六道集卷二
音釋
羅睺羅
此云執日。
竄
音爨。逃也。藏匿也。
那由他
此云萬億。
蝦蟆
上音遐。下音麻。俗作䗫。青蛙。俗名蛤蟈。
難陀。䟦難陀龍
難陀。此云喜。䟦難陀。此云近喜。
伉儷
上音康去聲。下音例。伉儷配偶也。
乾闥婆
此云香陰。天帝樂神。
四兵
像。馬。車。步。
撼
含字上聲。搖動也。
儅
當字去聲。正中也。
匝
俗作匝非。
宋郊
少時隨父任應山讀書。見犬水漂蟻穴至郭。編竹橋渡之。后以陰德中狀元。今渡蟻橋跡。現在湖廣應山縣治南也。 卍新續藏第 88 冊 No. 1645 六道集
六道集卷三
廣州南
【現代漢語翻譯】 現代漢語譯本 王玄策（Wang Xuanze，人名）。已經三次到達那裡，用手撫摸他們的頭，與他們交談，一切都清楚明白。最近有山裡發生野火，燒焦了他們的頭，但他們仍然活著。 《西國志》六十卷，由國家組織編撰，奉皇帝的命令讓各位學士畫圖，集中在中臺。另外還有四十卷，從麟德三年（666年）開始，到干封元年（666年）夏末才完成。王玄策親自見到他們，詳細敘述了這件事（出自《西國志》）。
（問：阿修羅道的人為什麼這麼少呢？答：因為生在阿修羅道的人沒有報應，所以人們無法得知。觀察上面的經文，就知道阿修羅道的人並不少了）。
《六道集》卷二
音釋
羅睺羅（Rahula） 這裡的意思是『執日』。
竄 讀音為cuàn，逃跑，藏匿的意思。
那由他（Nayuta） 這裡的意思是『萬億』。
蝦蟆 『蝦』讀音xiá，『蟆』讀音má。俗寫作『䗫』，指青蛙，俗稱蛤蟈。
難陀（Nanda），跋難陀龍（Upananda） 難陀的意思是『喜』，跋難陀的意思是『近喜』。
伉儷 『伉』讀音kàng（去聲），『儷』讀音lì。伉儷指配偶。
乾闥婆（Gandharva） 這裡的意思是『香陰』，是天帝的樂神。
四兵 指象兵、馬兵、車兵、步兵。
撼 讀音hàn（上聲），搖動的意思。
儅 讀音dàng（去聲），正中的意思。
匝 俗寫作『匝』，是錯誤的。
宋郊 年少時跟隨父親在應山讀書，看到螞蟻穴被水漂走，螞蟻被困在上面，於是編竹橋讓螞蟻渡過。後來因為陰德而中了狀元。現在渡蟻橋的遺蹟，還在湖北應山縣治的南邊。 《卍新續藏》第 88 冊 No. 1645 《六道集》
《六道集》卷三
廣州南
【English Translation】 English version Wang Xuanze (personal name). He had been there three times. He stroked their heads and spoke with them, everything was clear and distinct. Recently, there was a wildfire in the mountains that burned their heads black, but they were still alive. The 'Annals of the Western Countries' (Xi Guo Zhi) in sixty volumes was compiled by the state. By imperial order, scholars were instructed to draw pictures, which were collected in Zhongtai. There were also forty volumes, starting from the third year of Linde (666 AD) and completed at the end of summer in the first year of Qianfeng (666 AD). Wang Xuanze personally met them and described the matter in detail (from 'Annals of the Western Countries').
(Question: Why are there so few people in the Asura realm? Answer: Because those born in the Asura realm have no retribution, so people cannot know about them. Observing the above scriptures, one knows that there are quite a few people in the Asura realm).
'Collection on the Six Paths' Volume 2
Phonetic Interpretation
Rahula This means 'Grasping the Sun'.
Cuan Pronounced cuàn, means to flee, to hide.
Nayuta This means 'ten trillion'.
Hama 'Xia' is pronounced xiá, 'ma' is pronounced má. Commonly written as '䗫', refers to frog, commonly known as hage.
Nanda, Upananda Dragon Nanda means 'Joy', Upananda means 'Near Joy'.
Kangli 'Kang' is pronounced kàng (falling tone), 'li' is pronounced lì. Kangli refers to spouse.
Gandharva This means 'Fragrant Shade', the music deity of the Heavenly Emperor.
Four Troops Refers to elephant troops, horse troops, chariot troops, and infantry troops.
Han Pronounced hàn (rising tone), means to shake.
Dang Pronounced dàng (falling tone), means right in the middle.
Za Commonly written as '匝', which is incorrect.
Song Jiao When he was young, he followed his father to study in Yingshan. He saw ant nests being washed away by the water, and the ants were trapped on them, so he built a bamboo bridge for the ants to cross. Later, he became the top scholar because of his good deeds. Now the remains of the ant-crossing bridge are still south of the Yingshan county seat in Hubei. 'Wan Xin Xu Zang' Volume 88 No. 1645 'Collection on the Six Paths'
'Collection on the Six Paths' Volume 3
Guangzhou South
海寶象林沙門弘贊在穇輯
鬼神道
問曰。云何名鬼道。答曰。由彼造作增上慳貪身語意惡行。往彼生彼。故感飢渴業報。經百千萬歲。不聞水漿之名。況復得見。得食。故名鬼趣。又希望故名為鬼。謂六道中。彼恒時從人希望飲食。又鬼者。畏也。謂虛怯多畏故也。問。依何所居住耶。答。或地獄。山。海。曠野。廟中。人間街。巷。里閭。圊廁。樹木。華果。根。莖。藥草。遍處皆有。惟人不見。縱人行其宮室。室不崩倒。如鬼過人墻壁。壁無穿壞。神者。能也。大力者。能移山填海。小力者。能隱顯變化。又有福。威而靈曰神。無福。賤而魅曰鬼。復有貧富貴賤。種種差別非一。如后所列。余昔初住鼎湖山。先年山下迪村。有一人上山採樵。去庵前不遠。儘是蘆荻。彼人初下刀斫一株。聲如雷震。慞惶仆地。乞神恕罪。聲遂升空。漸漸隱滅。是知草木。無論大小。悉有鬼神依住。不可輕伐。而自招咎。故佛制諸比丘。不得壞一切草木。若為三寶。有所須用。當於樹下設祭。誦佛經偈。贊佈施福。俟其夜中。無有異相。次日方遣人斫伐也。
牟子理惑篇或問曰。佛道言人死。當復更生。仆不信此言之審也。牟子曰。人臨死。其家上屋呼之。死已。復呼誰。或曰。呼其魂魄。牟子曰。神還則生。
【現代漢語翻譯】 現代漢語譯本： 海寶象林沙門弘贊輯
鬼神道
問：什麼叫做鬼道？ 答：由於眾生造作增長慳貪的身、語、意惡行，死後往生到那裡，所以感受飢渴的業報。經歷百千萬年，聽不到水漿的名字，更何況能夠見到、吃到。所以叫做鬼趣。又因為希望（得到食物等）所以叫做鬼，意思是說六道之中，鬼道眾生總是從人那裡希望得到飲食。還有，鬼的意思是畏懼，意思是說鬼道眾生虛弱膽怯，非常害怕。問：鬼道眾生依靠什麼地方居住呢？ 答：或者在地獄、山、海、曠野、廟中、人間街道、小巷、里弄、廁所、樹木、花果、根、莖、藥草，到處都有鬼道眾生。只是人看不見。即使人走在鬼的宮室裡，房屋也不會崩塌倒塌，就像鬼穿過人的墻壁，墻壁也不會穿壞。神的意思是能力，大力者能夠移山填海，小力者能夠隱身顯形變化。又有福德、威嚴而有靈性的叫做神，沒有福德、低賤而有妖魅的叫做鬼。又有貧窮、富貴、貴賤種種差別，不是單一的。如同後面所列舉的。我過去剛住在鼎湖山的時候，早些年山下的迪村，有一個人上山砍柴，距離庵前不遠的地方，全是蘆葦。那個人剛砍了一株蘆葦，聲音像雷一樣震響，驚慌地倒在地上，祈求神靈饒恕他的罪過，聲音就升到空中，漸漸消失了。由此可知草木，無論大小，都有鬼神依附居住，不可以輕易砍伐，而自己招來罪過。所以佛制定諸位比丘，不可以破壞一切草木。如果爲了三寶，有所需要使用，應當在樹下設定祭祀，誦讀佛經偈頌，讚歎佈施的福德，等到夜裡，沒有奇異的現象，第二天才能派人砍伐。
牟子《理惑篇》或問：佛道說人死後，應當再次轉生，我不相信這話確實嗎？ 牟子說：人臨死的時候，他的家人到屋頂上呼喚他，死後，又呼喚誰呢？ 有人說：呼喚他的魂魄。 牟子說：神還回來就活，不回來就死。
【English Translation】 English version: Compiled by Śramaṇa Hongzan of Haibao Xianglin
The Realm of Ghosts and Spirits
Question: What is called the Ghost Realm? Answer: Because beings create and increase evil deeds of body, speech, and mind rooted in greed, they are reborn there, experiencing the karmic retribution of hunger and thirst. For hundreds of thousands of years, they do not hear the name of water or drink, let alone see or eat it. Therefore, it is called the Ghost Realm. Also, because of hope (for food, etc.), they are called ghosts, meaning that among the six realms, ghosts constantly hope for food and drink from humans. Furthermore, 'ghost' also means fear, indicating that ghosts are weak, timid, and very fearful. Question: Where do ghosts reside? Answer: They reside in hells, mountains, seas, wildernesses, temples, human streets, alleys, neighborhoods, latrines, trees, flowers, fruits, roots, stems, and medicinal herbs. They are everywhere, but humans cannot see them. Even if humans walk in the palaces of ghosts, the buildings will not collapse, just as ghosts pass through human walls without damaging them. 'Spirit' means ability; those with great power can move mountains and fill seas, while those with little power can conceal themselves, appear, and transform. Those with blessings, majesty, and spiritual efficacy are called spirits, while those without blessings, who are lowly and bewitching, are called ghosts. There are also various differences in poverty, wealth, nobility, and lowliness, which are not uniform, as listed later. When I first lived in Dinghu Mountain (a mountain in Zhaoqing, Guangdong), in the early years, in Di Village (a village) at the foot of the mountain, a person went up the mountain to gather firewood. Not far from the hermitage, it was all reeds. When that person first chopped at a reed, the sound was like thunder, and he fell to the ground in panic, begging the spirit to forgive his sin. The sound then rose into the air and gradually disappeared. From this, it is known that all plants, regardless of size, have ghosts and spirits dwelling in them, and they should not be lightly cut down, lest one invites blame upon oneself. Therefore, the Buddha forbade all bhikshus (monks) from destroying any plants. If, for the sake of the Three Jewels (Buddha, Dharma, Sangha), something is needed, one should set up a sacrifice under the tree, recite Buddhist scriptures and verses, and praise the merit of giving. After waiting until there are no strange phenomena during the night, one can then send someone to cut it down the next day.
From the Lihuopian (Resolving Doubts) chapter of the Mouzi: Someone asked, 'The Buddhist path says that when a person dies, they will be reborn again. I do not believe this is true.' Mouzi said, 'When a person is dying, their family calls out to them from the roof of the house. After they die, who do they call out to?' Someone said, 'They call out to their soul.' Mouzi said, 'If the spirit returns, they live; if it does not return, they die.'
不還神何之乎。曰成鬼神。牟子曰。是也。魂神固不滅矣。但身自朽爛耳。身譬如五穀之根葉。魂神如五穀之種實。根葉生。必當死。種實豈有終亡。得道身滅耳。老子曰。吾所以有大患。以吾有身也。或曰。為道亦死。不為道亦死。有何異乎。牟子曰。所謂無一日之善。而問終身之譽者也。有道雖死。神歸福堂。為惡既死。神當其殃。愚夫闇于成事。賢智預于未萌。道與不道。如金比草。善之與惡。如白方黑。焉得不異。而言何異乎(牟子。漢獻帝初平人)。
天地本起經云。劫初成時。有異梵天王子。是摩醯首羅等諸鬼神父。修其梵志苦行。滿天上十二歲。於此六日。每割血肉以著火中。過十二歲已。天王來下。語天子言。汝求何愿。答言。我求有子。天王言。供養仙人法。以燒香甘果等。汝云何以肉血著火中。如罪惡法。汝破善法。樂為惡事。令汝生惡子。啖肉飲血。當說是時。火中有八大鬼出。身黑如墨。發黃眼赤。有大光明。摩醯首羅神等。從此八鬼生。以是故摩醯首羅等神。於此六日。有大勢力。惱害眾生。諸鬼之中。摩醯首羅最大。第一一月之中。皆有日分。摩醯首羅一月有四日分。謂八日。十四日。二十三日。二十九日。余神一月二日分。謂月一日。十六日。其月二日。十七日。十五日。三十
【現代漢語翻譯】 現代漢語譯本 問：如果不歸還神靈，會怎麼樣呢？ 答：會變成鬼神。 牟子說：『是這樣的。魂神本來就不會消滅，只是身體會自然朽爛罷了。身體好比五穀的根葉，魂神好比五穀的種實。根葉生長，必定會死亡；種實怎麼會有終結消亡的時候呢？得道之人只是身體滅亡罷了。』 老子說：『我之所以有大的憂患，是因為我有這個身體啊。』 有人說：『修道也是死，不修道也是死，有什麼區別呢？』 牟子說：『這就是所說的沒有一天行善，卻想得到終身的讚譽。有道之人雖然死了，神魂歸於福堂；作惡之人死後，神魂當受其殃。愚蠢的人對已經發生的事情還迷惑不解，賢明有智慧的人對尚未發生的事情已經預先知曉。道與不道，如同金子與草相比；善與惡，如同白色與黑色相比，怎麼會沒有區別呢？怎麼能說有什麼區別呢？』（牟子，漢獻帝初平年間（190-193）人）。
《天地本起經》說：『劫初形成的時候，有異梵天王子（異梵天：與衆不同的梵天），是摩醯首羅（Maheśvara，大自在天）等諸鬼神的父親，修行梵志的苦行，滿了天上十二歲，在這六天里，每天割下血肉放在火中。過了十二歲后，天王降臨，告訴天子說：『你求什麼願望？』回答說：『我求有兒子。』天王說：『供養仙人的方法，是用燒香、甘果等，你為什麼用肉血放在火中？這是罪惡的方法。你破壞善良的法，喜歡做惡事，讓你生下惡子，吃肉飲血。』當說這些話的時候，火中有八大鬼出現，身體黑如墨，頭髮黃色，眼睛赤紅，有大的光明。摩醯首羅神等，從此八鬼所生。因此摩醯首羅等神，在這六天里，有大的勢力，惱害眾生。諸鬼之中，摩醯首羅最大。第一一月之中，都有日分。摩醯首羅一月有四日分，是初八日、十四日、二十三日、二十九日。其餘神一月有二日分，是初一日、十六日，二月初二日、十七日、十五日、三十日。』
【English Translation】 English version Question: What happens if one does not return to the spirits? Answer: One becomes a ghost or spirit. Master Mou said: 'That is so. The soul-spirit inherently does not perish, only the body decays and rots. The body is like the roots and leaves of the five grains, the soul-spirit is like the seeds of the five grains. When the roots and leaves grow, they are bound to die; how can the seeds ever come to an end and perish? Those who attain the Dao merely have their bodies perish.' Laozi said: 'The reason I have great troubles is because I have this body.' Someone said: 'Practicing the Dao also leads to death, not practicing the Dao also leads to death, what is the difference?' Master Mou said: 'This is what is meant by seeking lifelong praise without a single day of goodness. Though those who possess the Dao die, their spirits return to the halls of blessing; those who do evil, after death, their spirits will bear the consequences. Foolish people are confused about what has already happened, wise and intelligent people foresee what has not yet emerged. The Dao and non-Dao are like comparing gold to grass; good and evil are like comparing white to black, how can there be no difference? How can one say there is no difference?' (Mouzi, a person from the Chuping era (190-193 AD) of Emperor Xian of the Han Dynasty).
The Sutra of the Origin of Heaven and Earth says: 'At the beginning of the kalpa (aeon) formation, there was an extraordinary Brahma (Brahma, the creator god) prince, who was the father of Maheśvara (Maheśvara, the Great Lord) and other ghosts and spirits, practicing the asceticism of a Brahmin, completing twelve years in the heavens, and on these six days, he would cut off his flesh and blood and place it in the fire each day. After twelve years had passed, the Heavenly King descended and told the prince: 'What wish do you seek?' He replied: 'I seek to have sons.' The Heavenly King said: 'The method of making offerings to immortals is with burning incense, sweet fruits, and the like, why do you place flesh and blood in the fire? This is a sinful method. You destroy the good dharma (Dharma, the teachings of the Buddha), delight in doing evil deeds, causing you to give birth to evil sons, who eat flesh and drink blood.' When these words were spoken, eight great ghosts emerged from the fire, their bodies as black as ink, their hair yellow, their eyes red, possessing great light. The gods such as Maheśvara were born from these eight ghosts. Therefore, the gods such as Maheśvara, on these six days, possess great power, afflicting sentient beings. Among the ghosts, Maheśvara is the greatest. Within the first month, there are days allotted to each. Maheśvara has four days allotted in a month, namely the eighth day, the fourteenth day, the twenty-third day, and the twenty-ninth day. The other gods have two days allotted in a month, namely the first day and the sixteenth day, the second day and the seventeenth day of the second month, the fifteenth day, and the thirtieth day.'
日。屬一切神。摩醯首羅。為諸神王。又得日多。故數四日為齋。餘日是一切神日。亦數為齋。是故諸惡鬼神。於此六日。輒有勢力也。但佛法之中。日無好惡。隨世日因緣。故佛教眾生齋戒。以除其患也(按經中六日受持八關齋戒功超人天。乃至成佛。其福不盡。若求世間天上人間福樂。亦得成就。豈惟免現患而已。故云隨世日因緣。教令齋戒。現免災患。終圓佛果也)。
順正理論云。鬼有三種。謂無財。少財。多財。無財。復有三。炬口。鍼口。臭口。炬口鬼者。此鬼口中。常吐猛𦦨。熾然無絕。身如被燎多羅樹形。此為極慳所招苦果。鍼口鬼者。此鬼腹大如山。口如針孔。雖見種種上妙飲食。不能受用。飢渴難忍。臭口鬼者。此鬼口中。恒出極惡腐爛臭氣。過於糞穢。沸溢廁門。惡氣自熏。恒空嘔逆。設遇飲食。亦不能受。飢渴所惱。狂叫亂奔。少財。亦有三。謂針毛。臭毛。大癭。針毛鬼者。此鬼身毛。堅剛铦利。不可附近。內鉆自體。外射多身。如鹿中毒箭。怖狂走時。若逢不凈。少濟飢渴。臭毛鬼者。此鬼身毛臭甚。常穢薰爛。肌骨蒸坌。腸腹沖喉。變嘔荼毒。難忍攖體。拔毛傷裂面板。轉加劇苦。時逢不凈。少濟飢渴。大癭鬼者。謂此鬼咽。惡業力故。生於大癭。如大擁腫。熱怖痠疼。更相㓟
【現代漢語翻譯】 現代漢語譯本： 日。屬於一切神。摩醯首羅（Maheśvara，大自在天）是諸神之王。又因為得到太陽的恩賜更多，所以規定四日為齋戒日。其餘的日子是一切神明的日子，也作為齋戒日。因此，各種惡鬼神，在這六日裡，往往更有勢力。但是佛法之中，日子沒有好壞之分，只是順應世間的日子因緣，所以佛教導眾生齋戒，以消除他們的災患（按經中六日受持八關齋戒功德超過人天，乃至成佛，其福報無窮無盡。如果求世間天上人間福樂，也能成就。豈止是免除眼前的災患而已。所以說順應世間的日子因緣，教導人們齋戒，現在免除災患，最終圓滿佛果）。
《順正理論》中說，鬼有三種，即無財鬼、少財鬼、多財鬼。無財鬼，又分為三種：炬口鬼、鍼口鬼、臭口鬼。炬口鬼，這種鬼的口中，常常吐出猛烈的火焰，熾熱燃燒永不停息，身體像被燒焦的多羅樹。這是因為極度慳吝所招致的苦果。鍼口鬼，這種鬼的肚子大如山，口卻像針孔一樣細小，即使看到各種上妙的飲食，也無法享用，飢渴難忍。臭口鬼，這種鬼的口中，經常發出極其惡臭腐爛的氣味，比糞便還要難聞，像從沸騰的廁所里涌出一樣。惡臭薰染自身，經常空嘔逆。即使遇到飲食，也無法食用，被飢渴所惱，狂叫亂奔。
少財鬼，也有三種：針毛鬼、臭毛鬼、大癭鬼。針毛鬼，這種鬼身上的毛，堅硬鋒利，難以靠近，向內鉆自身，向外射他人，就像鹿中了毒箭，驚恐狂奔時一樣。如果遇到不乾淨的東西，稍微可以緩解飢渴。臭毛鬼，這種鬼身上的毛非常臭，經常污穢腐爛，肌肉骨骼蒸騰著臭氣，腸胃衝到喉嚨，變成嘔吐的毒物，難以忍受折磨身體。拔掉毛會損傷撕裂面板，更加劇痛苦。時常遇到不乾淨的東西，稍微可以緩解飢渴。大癭鬼，這種鬼的咽喉，因為惡業的力量，生出巨大的癭，像巨大的癰腫，又熱又怕又酸又疼，互相啃噬。
【English Translation】 English version: The sun belongs to all the gods. Maheśvara (Great Lord) is the king of all gods. Moreover, because he receives more favor from the sun, the fourth day is designated as a day of fasting. The remaining days are the days of all the gods and are also considered days of fasting. Therefore, various evil ghosts and spirits tend to have more power on these six days. However, in the Buddha-dharma, days have no inherent good or bad qualities; it is merely in accordance with worldly conditions that the Buddha teaches sentient beings to observe fasting and precepts to eliminate their suffering (according to the scriptures, observing the Eight Precepts on these six days brings merit surpassing that of humans and gods, even leading to Buddhahood, with inexhaustible blessings. If one seeks worldly happiness in the heavens and the human realm, it can also be achieved. It is not merely about avoiding present suffering. Therefore, it is said that in accordance with worldly conditions, people are taught to observe fasting and precepts, presently avoiding calamities and ultimately perfecting Buddhahood).
The Shun Zheng Li Lun (Treatise on Following the Correct Principle) states that there are three types of ghosts: those without wealth, those with little wealth, and those with much wealth. Ghosts without wealth are further divided into three types: the Torch-Mouth Ghost, the Needle-Mouth Ghost, and the Foul-Mouth Ghost. The Torch-Mouth Ghost constantly emits fierce flames from its mouth, burning intensely without ceasing. Its body is like a scorched Tala tree. This is the bitter fruit of extreme stinginess. The Needle-Mouth Ghost has a stomach as large as a mountain, but a mouth as small as a needle's eye. Even when it sees various exquisite foods, it cannot consume them and suffers unbearable hunger and thirst. The Foul-Mouth Ghost constantly emits extremely foul and rotten odors from its mouth, worse than excrement, like overflowing from a boiling latrine. The foul odor薰染s itself, causing constant retching. Even when it encounters food, it cannot eat it and is tormented by hunger and thirst, causing it to scream and run wildly.
Ghosts with little wealth are also of three types: the Needle-Hair Ghost, the Foul-Hair Ghost, and the Large-Goiter Ghost. The Needle-Hair Ghost has hair that is hard, sharp, and difficult to approach. It drills inward into its own body and shoots outward at others, like a deer struck by a poisoned arrow, running in terror. If it encounters something unclean, it can slightly alleviate its hunger and thirst. The Foul-Hair Ghost has extremely foul-smelling hair that is constantly filthy and rotten. Its muscles and bones steam with foul odors, and its intestines surge into its throat, turning into poisonous vomit, making it unbearable to endure. Pulling out the hair damages and tears the skin, further intensifying the pain. It occasionally encounters something unclean, which slightly alleviates its hunger and thirst. The Large-Goiter Ghost has a throat that, due to the power of evil karma, develops a large goiter, like a huge swelling, which is hot, fearful, sour, and painful, causing them to gnaw at each other.
䍤。臭膿涌出。爭共取食。少得充飢。多財。亦有三。謂希祠。希棄。大勢。希祠鬼者。此鬼恒時。往祠祀中。饗受他祭。生處法爾。時歷異方。如鳥凌空。往還無礙。由先勝解。作是希望。我若命終。諸子孫等。必當祠我。資具飲食。由勝解力。生此鬼中。乘宿善因。感此祠祀。或有先世。性愛親知。為欲皆令豐足資具。以不如法積集珍財。慳吝居心。不能佈施。乘斯惡業。生此鬼中。住本舍邊。便穢等處。親知追念。為請沙門。梵志。孤窮。供施崇福。彼鬼見已。于自親知。及財物中。生己有想。又自明見慳果現前。于所施田。心生凈信。相續生長。舍相應心。由此便成順現法受。乘斯力故。得資具豐饒。希棄鬼者。此鬼欲恒收他所棄吐殘糞等。用充所食。亦得豐饒。謂彼宿生。慳過失故。有飲食處見穢。或空。樂穢見空。樂凈見穢。亦由現福。如其所應。各得豐饒。飲食資具。生處法爾。所受不同。不可推徴。詞到所以。如地獄趣。異熟生色。斷已復續。余趣則無。於人趣中。有勝念智。修梵行等。余趣中無。如天趣中。隨欲眾具皆現。如斯等事。生處法然。不可於中求其定量。大勢鬼者。如婆沙論云。鬼中好者。如有威德鬼。形容端正。諸天無異。又一切五嶽。四瀆。山海。諸神。悉多端正。名為好也。鬼中
【現代漢語翻譯】 䍤（梵文音譯，含義不詳）。臭膿涌出，爭相取食，略微可以充飢。多財鬼也有三種，分別是希祠鬼、希棄鬼和大勢鬼。 希祠鬼，這種鬼經常前往祠祀之處，享用他人祭祀。這是其生處的自然法則。它們可以自由地往來於不同的地方，就像鳥兒在空中飛翔一樣，沒有任何阻礙。這是因為它們前世有強烈的願望，希望自己死後，子孫後代一定會祭祀自己，提供資具和飲食。憑藉這種強烈的願望，它們便轉生為這種鬼。憑藉前世的善因，感得這些祠祀。或者有些鬼，前世的親友爲了讓他們豐衣足食，用不如法的方式積聚珍貴的財物，心懷慳吝，不肯佈施。憑藉這種惡業，他們便轉生為這種鬼，住在原來的住所附近，在污穢的地方。親友們追念他們，為他們請來沙門（出家修道者），梵志（婆羅門修行者），以及救濟孤寡貧窮的人，供養佈施，積累福德。這些鬼看到后，對於自己的親友以及財物，產生『這是我的』的想法。又清楚地看到自己慳吝的果報顯現，對於所施的福田，心中生起清凈的信心，這種信心相續增長，捨棄了慳吝的心。因此便成就了順現法受（指現世就能感受到果報）。憑藉這種力量，他們便能得到豐饒的資具。 希棄鬼，這種鬼總是想收集他人丟棄的嘔吐物、殘羹剩飯、糞便等，用來充當食物，也能得到豐饒的食物。這是因為他們前世有慳吝的過失，在有飲食的地方看到污穢，或者在空曠的地方看到污穢，喜歡在污穢的地方看到空曠，喜歡在乾淨的地方看到污穢。也因為他們今世的福報，所以他們各自得到豐饒的飲食資具。這是他們生處的自然法則，所受用的東西各不相同，無法推測。就像地獄道的眾生，異熟生色（由異熟果報所產生的色身）斷滅后又會重新出現，而其他道則沒有這種情況。在人道中，有殊勝的念力智慧，可以修行梵行等，而其他道則沒有。就像天道中，隨心所欲的各種器具都會顯現。這些事情都是生處的自然法則，無法在其中尋求固定的規律。 大勢鬼，如《婆沙論》所說，鬼中好的，如有威德的鬼，容貌端正，與諸天沒有差別。又如一切五嶽（東嶽泰山、西嶽華山、中嶽嵩山、北嶽恒山、南嶽衡山），四瀆（長江、黃河、淮河、濟水），山海諸神，大多端正，這都可稱為好的鬼。
【English Translation】 䍤 (Transliteration of Sanskrit, meaning unclear). Foul pus gushes out, and they爭 (zhēng) compete to eat it, barely enough to fill their hunger. There are also three types of wealthy ghosts: the Hope-for-Sacrifice Ghost, the Hope-for-Discarded Ghost, and the Powerful Ghost. The Hope-for-Sacrifice Ghost constantly goes to places of sacrifice to enjoy the offerings of others. This is the natural law of its place of birth. They can freely travel to different places, just like birds flying in the sky, without any hindrance. This is because in their previous lives, they had a strong desire, hoping that after their death, their descendants would definitely sacrifice to them, providing resources and food. With this strong desire, they are reborn as this type of ghost. Relying on the good causes of their previous lives, they are able to receive these sacrifices. Or some ghosts, whose relatives and friends in their previous lives, in order to make them wealthy, accumulated precious wealth in an unlawful way, harboring stinginess and unwilling to give alms. Relying on this evil karma, they are reborn as this type of ghost, living near their original residence, in filthy places. Their relatives and friends remember them, and invite Shramanas (ascetics), Brahmanas (Brahmin practitioners), and help the lonely and poor, offering alms and accumulating merit. When these ghosts see this, they have the thought of 'this is mine' towards their relatives and friends and wealth. They also clearly see the manifestation of the retribution of their stinginess, and develop pure faith in the field of merit where alms are given. This faith continues to grow, abandoning the mind of stinginess. Therefore, they achieve the result of experiencing the Dharma in the present life. With this power, they are able to obtain abundant resources. The Hope-for-Discarded Ghost always wants to collect the vomit, leftovers, feces, etc. discarded by others to use as food, and can also obtain abundant food. This is because they had the fault of stinginess in their previous lives, seeing filth in places where there is food, or seeing filth in empty places, liking to see emptiness in filthy places, and liking to see filth in clean places. Also because of their present blessings, they each obtain abundant food and resources accordingly. This is the natural law of their place of birth, and what they receive is different, and cannot be speculated. Just like the beings in the hell realm, the Vipaka-born form (the form body produced by the result of Vipaka) disappears and then reappears, while other realms do not have this situation. In the human realm, there is superior mindfulness and wisdom, and one can practice Brahma-conduct, etc., while other realms do not have this. Just like in the heaven realm, all kinds of instruments appear according to one's desires. These things are the natural laws of the place of birth, and one cannot seek a fixed pattern in them. The Powerful Ghost, as the Mahavibhasa says, the good ones among the ghosts are like the ghosts with power and virtue, with upright appearances, no different from the Devas. Also, all the Five Peaks (Mount Tai of the East, Mount Hua of the West, Mount Song of the Center, Mount Heng of the North, and Mount Heng of the South), the Four Rivers (Yangtze River, Yellow River, Huai River, and Ji River), and the gods of the mountains and seas are mostly upright, and these can all be called good ghosts.
丑者。謂無威德鬼。形容鄙惡。不可具說。頡如餓狗之腔。頭若飛蓬之亂。咽同細小之針。腳如朽槁之木。口常垂涎。鼻恒流涕。耳內生膿。眼中出血。諸如是等。名為大醜。又鬼中苦者。即彼無威德鬼。恒常飢渴。累年不聞漿水之名。豈得逢斯甘膳。設值大河欲飲。即變為炬火。縱得入口。即腹爛焦然。如斯之類。豈不苦哉。鬼中樂者。即彼有威德中。富足豐美。衣食自然。身服天衣。口餐天供。形容優縱。䇿乘輕馳。任情遊戲。共天何殊。如斯之類。豈不樂哉。問曰。既有此樂。便勝於人。何故經說人鬼異趣。答曰。經說鬼神。不如人道。略述二意。一受報分顯。不及於人。為彼鬼神。晝伏夜游。故不及於人。二虛怯多畏。不及於人。雖有威德。以報卑劣。常畏於人。縱晝夜值人。恒避路私隱。問曰。既劣於人。何得威德。報同於天。答曰。然由前身。大行施故。得受威報。由前身謟曲不實。故受斯鬼道也。復有貴賤。如有威德者。即名為貴。無威德者。即名為賤。又為鬼王者。即名為貴。受驅使者。即名為賤。問。富貧如何。答。有威德者。多饒衣食。僕使自在。即名為富。身常區區。恒被敦役。粗食不聞。弊服難值。如斯之類。即名為貧。又有威德者。或住山谷。或住空中。或住海邊。皆有宮殿。七寶莊嚴。
首冠華鬘。身著天衣。食甘露食。猶如天子。乘象馬車。各各遊戲。果報過人。一切山河諸佛。悉有舍宅。依之而住。無威德者。如浮游浪鬼。飢渴之徒。悉無舍宅。或依冢墓。或止叢林。草木巖穴。或依不凈糞穢而住。或依屏廁故塸而居。皆無舍宅。頭髮髼亂。裸形無衣。顏色枯悴。以發自覆。執持瓦器。而行乞丐。果報劣人。其形多分如人。亦有傍者。或面似豬。或似種種諸惡禽獸。如今壁上彩𦘕者。莊嚴論云。佛言。昔有大商主子。名曰億耳。入海采寶。既得回還。與伴別宿。失伴慞惶。飢渴所逼。遙見一城。謂為有水。往至城邊。欲索水飲。然此城者。是餓鬼城。到此城中。四衢道頭。眾人集處。空無所見。唱言。水水。諸餓鬼輩。聞是水聲。皆來雲集。誰慈悲者。欲與我水。此諸餓鬼。身如焦柱。以發自纏。皆來合掌。作如是言。愿乞我水。億耳語言。我渴所逼。故來求水。爾時餓鬼聞億耳為渴所逼。自行求水。希望都息。皆各長嘆。作如是言。汝可不知。此餓鬼城。云何此中而索水耶(鬼有胎化二生也。異熟生色者。即果報生身也。莊嚴論是馬鳴菩薩集註佛經者。四天王及忉利天。惟有大威德鬼。與諸天眾。守門防邏。導從給使也)。
正法念經云。佛言。餓鬼大數。有三十六種。行因不等。受報
【現代漢語翻譯】 現代漢語譯本 頭戴華麗的華鬘（一種花環）。身穿天衣。食用甘露般的食物。就像天上的天子一樣。乘坐著象車或馬車。各自享受著快樂。他們的果報超過常人。一切山河以及諸佛，都有自己的住所，可以依靠而居住。沒有威德的人，就像漂浮不定的浪鬼，以及那些飢渴的人們，都沒有自己的住所。他們或者依附在墳墓旁，或者停留在叢林中，草木巖穴里，或者依靠不乾淨的糞便污穢之處而居住，或者居住在廢棄的廁所舊墻邊。他們都沒有自己的住所，頭髮蓬亂，裸露身體沒有衣服，臉色枯槁憔悴，用頭髮遮蓋自己，手持瓦器，四處乞討。這些都是果報低劣的人。他們的外形大多像人，也有一些像其他動物，或者面容像豬，或者像各種各樣的惡禽猛獸，就像現在墻壁上畫的彩色圖畫一樣。《莊嚴論》中說，佛說：『過去有一位大商主的兒子，名叫億耳（人名）。他入海去採集寶物，得到寶物后返回，與同伴分別住宿。因為失去了同伴而驚慌，又被飢渴所逼迫，遠遠地看見一座城，以為那裡有水。於是前往城邊，想要找水喝。然而這座城，是餓鬼的城市。他到達城中，在四通八達的道路口，眾人聚集的地方，卻什麼也看不見。他呼喊著：『水，水。』那些餓鬼們，聽到『水』的聲音，都聚集過來，問：『誰是慈悲的人，願意給我水喝？』這些餓鬼，身體像被燒焦的柱子，用頭髮纏繞著自己，都來合掌，這樣說道：『希望乞求到水喝。』億耳說：『我被飢渴所逼迫，所以來求水。』當時餓鬼們聽到億耳也是被飢渴所逼迫，自己求水的希望完全破滅，都各自長嘆，這樣說道：『你難道不知道，這裡是餓鬼的城市，怎麼能在這裡找到水呢？』（鬼有胎生和化生兩種。異熟生色，就是果報所生的身體。《莊嚴論》是馬鳴菩薩集註佛經的著作。四天王以及忉利天，只有大威德的鬼，與諸天眾一起，守門防衛巡邏，引導侍奉。）』 《正法念經》中說，佛說：『餓鬼的數量非常多，有三十六種。因為他們所行的業因不同，所以受到的果報也不同。』
【English Translation】 English version Adorned with magnificent garlands on their heads. Clothed in celestial garments. Nourished by nectar-like food, resembling celestial beings. Riding on elephant-drawn or horse-drawn carriages, each reveling in their own pleasures. Their karmic rewards surpass those of ordinary beings. All the mountains, rivers, and Buddhas have their own dwellings, upon which they rely and reside. Those without power and virtue, like drifting wave-ghosts, and those who are hungry and thirsty, have no dwellings. They either cling to tombs, or dwell in forests, among trees, rocks, and caves, or reside in unclean places of feces and filth, or dwell in abandoned latrines and old walls. All are without dwellings, their hair disheveled, naked and without clothing, their complexions withered and gaunt, covering themselves with their hair, holding earthen vessels, and begging for alms. These are people with inferior karmic rewards. Their forms mostly resemble humans, but some resemble other creatures, with faces like pigs, or like various kinds of evil birds and beasts, like the colorful paintings on the walls. The Shringaralankara (Treatise on Ornamentation) states, the Buddha said: 'In the past, there was a son of a great merchant named Yi Er (name of a person). He entered the sea to collect treasures, and upon returning, he lodged separately from his companions. Lost and panicked, and driven by hunger and thirst, he saw a city in the distance, thinking there would be water there. He went to the city, seeking water to drink. However, this city was a city of hungry ghosts. Arriving in the city, at the crossroads where people gathered, he saw nothing. He cried out, 'Water, water.' The hungry ghosts, hearing the sound of 'water,' gathered around, asking, 'Who is compassionate and willing to give me water?' These hungry ghosts, with bodies like scorched pillars, wrapped in their own hair, came together, palms joined, saying, 'We wish to beg for water.' Yi Er said, 'I am driven by thirst, so I came seeking water.' At that time, the hungry ghosts, hearing that Yi Er was also driven by thirst and seeking water, lost all hope of finding water themselves, and each sighed deeply, saying, 'Do you not know that this is a city of hungry ghosts? How can you seek water here?' (Ghosts are born in two ways: by womb and by transformation. Vipaka-ja rupa (form born of retribution) is the body born of karmic reward. The Shringaralankara (Treatise on Ornamentation) is a collection of annotations on Buddhist scriptures by Ashvaghosa. The Four Heavenly Kings and the Trayastrimsha Heaven only have ghosts of great power and virtue, along with the heavenly hosts, guarding the gates, patrolling, guiding, and serving.)' The Saddharma Smrtyupasthana Sutra (The Sutra on the Establishment of Mindfulness of the True Dharma) states, the Buddha said: 'The number of hungry ghosts is very large, there are thirty-six kinds. Because the causes of their actions are different, the retributions they receive are also different.'
各別。一鑊身鬼(由受他雇殺生。受鑊湯煎煮。或受他寄。抵拒不還。故受斯報也)二鍼口臭鬼(以財僱人。令行殺戮。故咽如針鋒。滴水不容也)三食吐鬼(夫勸婦施。惜言無。積財慳吝。故常食吐也)四食糞鬼(由婦人誑夫。自啖飲食。惡婦夫故。常食吐糞也)五食食鬼(由禁人糧食。令其合死。故受火燒。嗥叫飢渴苦也)六食氣鬼(多食美食。不施妻兒。常因飢渴。惟得臭氣)七食法鬼(以求財利。為人說法。身。常飢渴。身肉消盡。蒙僧說法命得存立也)八食水鬼(由酤酒侵水。以惑愚人。不持齋戒。常患焦渴也)九希望鬼(由買賣諍價。欺誑取物。常患飢渴。先靈祭祀。即得食之也)十食唾鬼(以不凈食。誑出家人。身常飢渴。恒被煮燒。以求人唾。兼食不凈)十一食鬘鬼(以前世時。盜佛華鬘。用自莊嚴。若人遭事。以鬘賞祭。因得鬘食也。華貫串名鬘)十二食血鬼(由殺生血食。不施妻。又受此鬼。身以血涂。祭方得食之)十三食肉鬼(由以眾生身肉。臠割秤之。賣買欺誑。因受此報也。多詐醜惡。人惡見之。祭祀雜肉。方得食之)十四食香鬼(由賣惡香。多取酬直。惟食香菸。后受窮報。)十五疾行鬼(若有破戒。而披法服。誑惑取財。言供病人。竟不施與。便自食之。由受此報。常食不凈。自燒其
【現代漢語翻譯】 各別是：一、鑊身鬼（因為受人僱用去殺生，所以要接受鑊湯煎煮的報應；或者接受別人的寄託，卻抵賴不還，所以受到這種報應）。（鑊：大鍋）（由受他雇殺生。受鑊湯煎煮。或受他寄。抵拒不還。故受斯報也） 二、鍼口臭鬼（因為用錢財僱人，讓他們去殺戮，所以咽喉像針尖一樣細小，水滴都難以進入）。（以財僱人。令行殺戮。故咽如針鋒。滴水不容也） 三、食吐鬼（因為丈夫勸妻子佈施，妻子吝惜不肯，積累錢財卻很慳吝，所以常常只能吃嘔吐物）。（夫勸婦施。惜言無。積財慳吝。故常食吐也） 四、食糞鬼（因為婦人欺騙丈夫，自己偷偷吃好的食物，對丈夫很壞，所以常常只能吃嘔吐出來的糞便）。（由婦人誑夫。自啖飲食。惡婦夫故。常食吐糞也） 五、食食鬼（因為禁止別人獲得糧食，導致他們餓死，所以受到火燒的報應，並且發出嗥叫，忍受飢渴的痛苦）。（由禁人糧食。令其合死。故受火燒。嗥叫飢渴苦也） 六、食氣鬼（因為自己吃很多美食，卻不佈施給妻子兒女，所以常常因為飢渴，只能聞到臭氣）。（多食美食。不施妻兒。常因飢渴。惟得臭氣） 七、食法鬼（因為爲了求取錢財利益，而為人說法，所以身體常常飢渴，身上的肉都消瘦殆盡，依靠僧人說法才能維持生命）。（以求財利。為人說法。身。常飢渴。身肉消盡。蒙僧說法命得存立也） 八、食水鬼（因為賣酒時摻水，以此迷惑愚人，又不持守齋戒，所以常常感到焦渴）。（由酤酒侵水。以惑愚人。不持齋戒。常患焦渴也） 九、希望鬼（因為買賣時爭論價格，欺騙哄騙他人財物，所以常常感到飢渴，只有在祭祀祖先時，才能得到食物）。（由買賣諍價。欺誑取物。常患飢渴。先靈祭祀。即得食之也） 十、食唾鬼（因為用不乾淨的食物，欺騙出家人，所以身體常常感到飢渴，經常被煮燒，只能乞求別人的唾液，並且吃不乾淨的東西）。（以不凈食。誑出家人。身常飢渴。恒被煮燒。以求人唾。兼食不凈） 十一、食鬘鬼（因為前世偷盜佛的華鬘（用鮮花串成的裝飾品），用來裝飾自己，如果有人遇到事情，用華鬘來賞賜祭祀，它才能得到華鬘的食物）。（以前世時。盜佛華鬘。用自莊嚴。若人遭事。以鬘賞祭。因得鬘食也。華貫串名鬘） 十二、食血鬼（因為殺生吃血食，不佈施給妻子，所以受到這種鬼的報應，身體塗滿血，只有祭祀時才能得到食物）。（由殺生血食。不施妻。又受此鬼。身以血涂。祭方得食之） 十三、食肉鬼（因為把眾生的身體和肉，分割稱重，進行買賣欺騙，所以受到這種報應。常常奸詐醜陋，讓人厭惡。只有祭祀時用雜肉，才能得到食物）。（由以眾生身肉。臠割秤之。賣買欺誑。因受此報也。多詐醜惡。人惡見之。祭祀雜肉。方得食之） 十四、食香鬼（因為賣劣質的香，卻收取高額的報酬，只能吃香的煙氣，後來受到貧窮的報應）。（由賣惡香。多取酬直。惟食香菸。后受窮報。） 十五、疾行鬼（如果有人破戒，卻披著僧人的法服，欺騙迷惑他人以獲取錢財，聲稱用來供養病人，最終卻不施捨給病人，反而自己吃掉。因為受到這種報應，常常吃不乾淨的東西，自己焚燒自己）。（若有破戒。而披法服。誑惑取財。言供病人。竟不施與。便自食之。由受此報。常食不凈。自燒其）
【English Translation】 Here are the distinctions: 1. The Cauldron-bodied Ghost (Because they were hired to kill, they suffer the retribution of being boiled in a cauldron of soup; or because they accepted something entrusted to them but refused to return it, they suffer this retribution). 2. The Needle-mouthed Stinking Ghost (Because they hired people to carry out killings, their throats are as thin as needle points, and not even a drop of water can pass through). 3. The Vomit-eating Ghost (Because the husband advised the wife to give alms, but she was stingy and unwilling, accumulating wealth but being miserly, she often eats vomit). 4. The Feces-eating Ghost (Because the woman deceived her husband, secretly eating good food herself, and was bad to her husband, she often eats the feces she vomits). 5. The Food-eating Ghost (Because they forbade others from obtaining food, causing them to starve to death, they suffer the retribution of being burned by fire, and they howl, enduring the pain of hunger and thirst). 6. The Air-eating Ghost (Because they eat a lot of delicious food themselves but do not give alms to their wives and children, they often only get to smell foul odors because of hunger and thirst). 7. The Dharma-eating Ghost (Because they preach the Dharma for the sake of seeking wealth and profit, their bodies are often hungry and thirsty, and the flesh on their bodies is completely emaciated. They rely on monks preaching the Dharma to sustain their lives). 8. The Water-eating Ghost (Because they dilute wine with water when selling it, deceiving foolish people, and do not uphold the precepts of abstinence, they often suffer from parched thirst). 9. The Hopeful Ghost (Because they argue about prices in buying and selling, deceiving and swindling others out of their property, they often feel hungry and thirsty, and they can only get food when ancestors are worshiped). 10. The Spittle-eating Ghost (Because they deceive monks with unclean food, their bodies often feel hungry and thirsty, they are constantly boiled and burned, they can only beg for other people's saliva, and they eat unclean things). 11. The Garland-eating Ghost (Because in a previous life they stole the Buddha's flower garland (Hua Man), using it to adorn themselves, if someone encounters an event and uses a garland to reward the sacrifice, it can get the food of the garland). (Hua Man: flower garland) 12. The Blood-eating Ghost (Because they kill living beings and eat blood, not giving alms to their wives, they suffer the retribution of this ghost, their bodies are covered in blood, and they can only get food during sacrifices). 13. The Flesh-eating Ghost (Because they cut up the bodies and flesh of living beings, weigh them, and engage in deceptive buying and selling, they suffer this retribution. They are often cunning and ugly, and people hate to see them. Only when mixed meat is used in sacrifices can they get food). 14. The Incense-eating Ghost (Because they sell inferior incense but charge high prices, they can only eat the smoke of incense, and later they suffer the retribution of poverty). 15. The Fast-moving Ghost (If someone breaks the precepts but wears the robes of a monk, deceiving and bewitching others to obtain money, claiming to use it to support the sick, but ultimately not giving it to the sick, but eating it themselves. Because they suffer this retribution, they often eat unclean things and burn themselves).
身)十六伺便鬼(由謀誑取財。不修福業。因受此報。身毛火出。食人氣力不凈。以自存活)十七黑闇鬼(由枉法求財。系人牢中。目無所見。聲常哀酸。故受闇處。惡蛇遍滿。猶刀割苦也)十八大力鬼(由偷盜人物。施諸惡友。不施福田。因受此報。大力神通。多被苦惱也)十九熾然鬼(由破城抄掠。殺害百姓。因受此報。嗥哭叫喚。遍身火然。死墮地獄。后得為人常被劫奪也)二十伺嬰兒便鬼(由殺嬰兒。生心大怒。因受此報。常伺人便。能害嬰兒也)二十一欲色鬼(由好淫得財。不施福田。因受此報。遊行人間。與人交會。妄為妖怪。以求活命也)二十二海渚鬼(由行曠野。見病苦人。欺人誑取財物。生海渚中。受寒熱苦。十倍過人苦也)二十三閻羅王執仗鬼(由前世時。親近國王大臣。專行暴惡。因受此報。為王給使。作執仗也)二十四食小兒鬼(由說咒術。誑惑取人財物。殺害豬羊。死墮地獄。后受此報。常食小兒)二十五食精氣鬼(由詐為親友。我為汝護。令他勇力沒陣而死。竟不救護。故受斯報也)二十六羅剎鬼(由殺生命。以為大會。故受此飢火所燒報)二十七燒食鬼(由慳嫉覆心。喜啖僧食。先墮地獄。從地獄出。受火爐燒身也)二十八不凈巷陌鬼(由以不凈食與修行人。因墮此報。常食不凈)二
【現代漢語翻譯】 現代漢語譯本： 十六、伺便鬼（因為圖謀欺騙獲取錢財，不修福業，因此受到這種報應。身體毛孔冒出火焰，以吞食人的氣力和不潔之物來維持生存）。 十七、黑闇鬼（因為枉法求財，把人關在牢獄中，眼睛什麼也看不見，聲音常常哀怨悽慘，所以受到在黑暗之處受苦的報應，惡蛇遍佈，如同刀割般的痛苦）。 十八、大力鬼（因為偷盜他人的財物，施捨給惡友，不佈施給福田，因此受到這種報應。雖然有大力神通，但多受苦惱）。 十九、熾然鬼（因為攻破城池，抄掠殺害百姓，因此受到這種報應。嗥叫哭喊，遍身燃燒火焰，死後墮入地獄，之後轉世為人也常常被搶劫）。 二十、伺嬰兒便鬼（因為殺害嬰兒，心生大怒，因此受到這種報應。常常伺機作祟，能夠加害嬰兒）。 二十一、欲色鬼（因為喜好淫慾而獲得錢財，不佈施給福田，因此受到這種報應。在人間作祟，與人交合，胡作非爲，以求活命）。 二十二、海渚鬼（因為在荒野行走，見到生病受苦的人，欺騙誆取財物，所以生在海邊沙洲中，遭受寒冷和炎熱的痛苦，比常人痛苦十倍）。 二十三、閻羅王執仗鬼（因為前世親近國王大臣，專門做殘暴邪惡的事情，因此受到這種報應，成為閻羅王的侍從，負責執掌刑杖）。 二十四、食小兒鬼（因爲念誦咒語，欺騙迷惑他人，騙取財物，殺害豬羊，死後墮入地獄，之後受到這種報應，常常吞食小孩）。 二十五、**氣鬼（因為假裝是親友，說『我來保護你』，使他人奮勇作戰而死在戰場上，最終卻不救護，所以受到這種報應）。 二十六、羅剎鬼（因為殺害生命，用來舉辦宴會，所以受到飢餓之火焚燒的報應）。 二十七、燒食鬼（因為內心慳吝嫉妒，喜歡吃僧人的食物，先墮入地獄，從地獄出來后，受到火爐焚燒身體的報應）。 二十八、不凈巷陌鬼（因為用不乾淨的食物供養修行人，因此墮入這種報應，常常食用不潔之物）。
【English Translation】 English version: Sixteen, Servants of Opportunity Ghosts (Because of scheming and deceiving to obtain wealth, and not cultivating meritorious deeds, they receive this retribution. Flames emerge from their body hair, and they survive by consuming human energy and impure things). Seventeen, Dark Ghosts (Because of seeking wealth through unjust laws, imprisoning people, their eyes cannot see anything, and their voices are often mournful and miserable, so they suffer the retribution of being in dark places, with venomous snakes everywhere, like the pain of being cut by knives). Eighteen, Powerful Ghosts (Because of stealing other people's property, giving it to evil friends, and not giving to fields of merit, they receive this retribution. Although they have great supernatural powers, they suffer much distress). Nineteen, Burning Ghosts (Because of breaking cities, looting and killing people, they receive this retribution. They howl and cry, their whole bodies are burning with flames, and after death they fall into hell, and are often robbed when they are reborn as humans). Twenty, Servants of Infant Opportunity Ghosts (Because of killing infants and being very angry, they receive this retribution. They often seek opportunities to harm infants). Twenty-one, Lustful Ghosts (Because of liking lust and obtaining wealth, and not giving to fields of merit, they receive this retribution. They haunt the human world, have intercourse with people, and act recklessly to survive). Twenty-two, Sea Shore Ghosts (Because of walking in the wilderness and seeing sick and suffering people, deceiving and defrauding them of their wealth, they are born on the sea shore, suffering from cold and heat, ten times more painful than ordinary people). Twenty-three, Yama King's Staff-Bearing Ghosts (Because in their previous lives they were close to kings and ministers, and specialized in violent and evil deeds, they receive this retribution, becoming servants of Yama, responsible for wielding the staff). Twenty-four, Child-Eating Ghosts (Because of reciting spells, deceiving and bewitching people, defrauding them of wealth, and killing pigs and sheep, they fall into hell after death, and then receive this retribution, often eating children). Twenty-five, **Qi Ghosts (Because they pretend to be friends, saying 'I will protect you', causing others to fight bravely and die on the battlefield, but ultimately not saving them, they receive this retribution). Twenty-six, Rakshasa Ghosts (Because of killing lives to hold banquets, they suffer the retribution of being burned by the fire of hunger). Twenty-seven, Burning Food Ghosts (Because of being stingy and jealous, and liking to eat the food of monks, they first fall into hell, and after coming out of hell, they suffer the retribution of being burned by a furnace). Twenty-eight, Impure Alley Ghosts (Because of offering impure food to practitioners, they fall into this retribution, often eating impure things).
十九食風鬼(因見出家人來乞。許已不施其食。故受此報。常患飢渴如地獄苦)三十食炭鬼(由典主刑獄。禁其飲食。因受此報。常食火炭也)三十一食毒鬼(由以毒食令人喪命。因墮地獄。后出為鬼。常餓餓恒食毒。火燒其身)三十二曠野鬼(由他曠野。作湖池井。造已施人。噁心決破。令行人渴乏。故受斯報。常患飢渴。火燒其身)三十三冢間食灰土鬼(由盜佛華。賣已活命。故受此報。常食死人處燒尸熱灰也)三十四樹下住鬼(由見人種樹。施人作蔭。噁心斫伐。取材而用。故墮樹中。受寒熱苦)三十五交道鬼(由盜行路人糧。以惡業故。常被鐵鋸截身。因交道祭祀。取食自活)三十六魔羅鬼(由行邪道。不信正真。因墮魔鬼。常破人善法也)若起貪嫉。邪佞諂曲。欺誑於他。或復慳貪。積財不施。皆生鬼道。從鬼命終。多生畜生道中。受遮吒迦鳥身。恒常飢渴。受大苦惱。惟飲天雨。仰口而承。不得更飲余水。是故常困飢渴。(俗名此鳥為吊天翁)業報差別經云。具造十業。生餓鬼中。一身行輕惡。二口行輕惡。三意行輕惡。四慳澀多貪。五起非分惡。六諂曲嫉妒。七起邪見。八愛著資生。即便命終。九因饑而亡。十枯渴而死。以是業故。生餓鬼中。大智論云。或有餓鬼。先世惡口。好以粗言。加彼眾生。眾
【現代漢語翻譯】 現代漢語譯本 十九、食風鬼（因為看見出家人來乞食，答應了卻又不佈施食物，所以受此報應，常常感到飢餓乾渴，如同地獄之苦）。 三十、食炭鬼（因為擔任刑獄的典獄官，禁止囚犯飲食，因此受到這種報應，經常吃火炭）。 三十一、食毒鬼（因為用毒藥害人性命，因此墮入地獄，之後轉生為鬼，經常飢餓，只能吃毒藥，被火焰焚燒身體）。 三十二、曠野鬼（因為在曠野中建造湖泊水井，建成后又心懷惡意地破壞，使行人乾渴乏力，所以受到這種報應，常常感到飢餓乾渴，被火焰焚燒身體）。 三十三、冢間食灰土鬼（因為盜取佛前的鮮花，賣掉來維持生計，所以受到這種報應，經常在死人處吃焚燒屍體后的熱灰）。 三十四、樹下住鬼（因為看見別人種樹，施捨樹蔭給他人，心懷惡意地砍伐樹木，取木材使用，所以墮入樹中，遭受寒冷和炎熱的痛苦）。 三十五、交道鬼（因為偷盜行路人的糧食，因為惡業的緣故，經常被鐵鋸鋸斷身體，依靠在交通要道祭祀，獲取食物來維持生活）。 三十六、魔羅（Mara）鬼（因為修行邪道，不相信正道真理，因此墮落為魔鬼，經常破壞他人的善良行為）。 如果生起貪婪嫉妒、邪惡奸詐、諂媚虛偽，欺騙他人，或者慳吝貪婪，積攢錢財而不佈施，都會轉生到鬼道。從鬼道命終后，大多會轉生到畜生道中，受遮吒迦（Chataka）鳥的身形，經常感到飢餓乾渴，遭受巨大的痛苦煩惱，只能飲用天上的雨水，仰著頭來承受，不能再飲用其他的水，所以經常困於飢餓乾渴。（世俗稱這種鳥為吊天翁）。 《業報差別經》說，造作十種惡業，會轉生到餓鬼道中：一是身行輕微的惡業，二是口行輕微的惡業，三是意行輕微的惡業，四是慳吝吝嗇且貪婪，五是生起非分的惡念，六是諂媚虛偽且嫉妒，七是生起邪見，八是貪愛執著于生活資用，即便因此而命終，九是因為飢餓而死亡，十是枯竭乾渴而死。因為這些惡業的緣故，會轉生到餓鬼道中。 《大智論》說，有些餓鬼，前世惡語傷人，喜歡用粗暴的語言，加害於眾生。
【English Translation】 English version Nineteen, Wind-Eating Ghosts (Because they saw monks coming to beg for food, promised but did not give, they suffer this retribution, constantly feeling hunger and thirst, like the suffering of hell). Thirty, Coal-Eating Ghosts (Because they were prison wardens who forbade prisoners from eating, they suffer this retribution, constantly eating burning coals). Thirty-one, Poison-Eating Ghosts (Because they used poison to kill people, they fell into hell, and then were reborn as ghosts, constantly hungry, only able to eat poison, their bodies burned by flames). Thirty-two, Wilderness Ghosts (Because they built lakes and wells in the wilderness, but then maliciously destroyed them, causing travelers to be thirsty and weak, they suffer this retribution, constantly feeling hunger and thirst, their bodies burned by flames). Thirty-three, Grave-Eating Ash and Soil Ghosts (Because they stole flowers from the Buddha and sold them to make a living, they suffer this retribution, constantly eating the hot ashes from burning corpses at the place of the dead). Thirty-four, Tree-Dwelling Ghosts (Because they saw people planting trees and giving shade to others, but maliciously cut down the trees, taking the wood for their own use, they fell into the trees, suffering from cold and heat). Thirty-five, Crossroads Ghosts (Because they stole food from travelers, due to their evil karma, they are constantly sawn in half by iron saws, relying on sacrifices at crossroads to obtain food to sustain their lives). Thirty-six, Mara Ghosts (Because they practiced evil paths, not believing in the true path, they fell into being demons, constantly destroying the good deeds of others). If one generates greed and jealousy, wickedness and deceit, flattery and falsehood, deceiving others, or is stingy and greedy, accumulating wealth without giving, they will all be reborn in the ghost realm. After dying from the ghost realm, most will be reborn in the animal realm, taking the form of Chataka birds, constantly feeling hunger and thirst, suffering great pain and distress, only able to drink rainwater from the sky, holding their heads up to receive it, unable to drink other water, so they are constantly plagued by hunger and thirst. (Commonly, this bird is called the 'Sky-Hanging Old Man'). The Karma Differentiation Sutra says that creating ten evil karmas will lead to rebirth in the hungry ghost realm: first, performing slight evil deeds with the body; second, performing slight evil deeds with the mouth; third, performing slight evil deeds with the mind; fourth, being stingy and greedy; fifth, generating inappropriate evil thoughts; sixth, being flattering and jealous; seventh, generating wrong views; eighth, being attached to the necessities of life, even to the point of dying because of it; ninth, dying from hunger; tenth, dying from exhaustion and thirst. Because of these evil karmas, one will be reborn in the hungry ghost realm. The Mahaprajnaparamita Shastra says that some hungry ghosts, in their previous lives, used harsh words, liking to use coarse language to harm sentient beings.
生憎惡。見之如仇。以此罪故。墮餓鬼中。(此論一百卷。是龍樹菩薩釋大品般若經)法句經云。佛言。雖為沙門。不攝身口。粗言惡說。多所中傷。眾所不愛。智者不惜。身死神去。輪轉三途。自生自死。苦惱無量。諸佛聖賢。所不愛惜。假令眾生。身雖無過。不慎口業。亦墮惡道。故大論云。時有一鬼。頭似豬頭。臭蟲從口出。身有金色光明。是鬼宿世作比丘。惡口罵詈客比丘。身持凈戒。故身有光明。口作惡言。故臭蟲從口出。付法藏經云。昔尊者阇夜多羅漢。將諸弟子。詣德叉尸羅城。到其城已。慘然不悅。弟子白師。愿說因緣。尊者答曰。我初至城。于城門下。見一鬼子。饑急語我。我母入城。為我求食。與母別來。經五百歲。饑虛睏乏。命將不遠。尊者入城。若見我母。道我辛苦。愿語早來。始入城。便見彼母。具說子意。鬼母答我。吾入城來。經五百歲。未曾能得見一人洟唾。我既新產。氣力羸劣。設得少唾。諸鬼奪去。今值一人。遇得少唾。欲持出城。共子分食。門下多有大力鬼神。畏不敢出。惟愿尊者。延我出城。我即將出。令共子食。我即問鬼。生來幾時。鬼答我言。吾見此城七反成壞。我聞鬼言。悲嘆生死。受苦長遠。是以慘然。優婆塞經云。極長壽者。一萬五千歲。如人間五千年。為餓鬼中
【現代漢語翻譯】 現代漢語譯本 生起憎恨和厭惡，見到就如同仇敵一般。因為這樣的罪過，會墮入餓鬼道中。（這是龍樹菩薩解釋《大品般若經》的《大智度論》一百卷中的內容） 《法句經》中說，佛陀說：『即使身為沙門（出家人），如果不約束自己的身口意，言語粗俗惡劣，多有中傷他人之處，就會不被大眾喜愛，智者也不會珍惜。身死神識離去後，將在三惡道中輪迴，自生自死，苦惱無量。諸佛聖賢都不會喜愛和珍惜這樣的人。』 即使眾生的行為本身沒有過錯，如果不謹慎自己的口業，也會墮入惡道。所以《大智度論》中說，當時有一個餓鬼，頭長得像豬頭，臭蟲從口中爬出，身上卻有金色的光明。這個餓鬼前世是個比丘（出家人），因為惡口謾罵來訪的比丘。因為持守清凈的戒律，所以身上有光明；因為口出惡言，所以臭蟲從口中爬出。 《付法藏經》中說，過去尊者阇夜多阿羅漢帶領眾弟子前往德叉尸羅城。到達城后，尊者面色憂愁不悅。弟子問師父，希望知道其中的緣由。尊者回答說：『我初到城門下，見到一個鬼子，飢餓難耐地對我說，我的母親進城為我求食。自從和母親分別以來，已經過了五百歲，飢餓睏乏，生命將要走到盡頭。尊者您進入城中，如果見到我的母親，請告訴她我的困苦，希望她早點回來。』 尊者剛進入城中，就見到了鬼子的母親，並把鬼子的意思全部告訴了她。鬼母回答說：『我進入城中已經五百歲了，從未能見到一個人吐唾沫。我剛生完孩子，氣力虛弱，即使得到一點唾沫，也會被其他鬼搶走。現在遇到一個人，得到了一點唾沫，想要帶出城去，和我的孩子分食。但是城門下有很多大力鬼神，我害怕不敢出去。只希望尊者能帶我出城。』尊者就帶她出了城，讓她和兒子一起吃唾沫。 尊者就問鬼，出生以來有多久了。鬼回答說：『我見過這座城七次成壞。』我聽了鬼的話，悲嘆生死的漫長，受苦的久遠，因此感到憂愁。 《優婆塞戒經》中說，壽命最長的餓鬼，壽命有一萬五千年。人間五千年，是餓鬼道中的一天。
【English Translation】 English version They generate hatred and aversion, seeing others as enemies. Because of this sin, they will fall into the realm of hungry ghosts. (This is from the one hundred-volume Mahaprajnaparamita-sastra (Da Zhi Du Lun), which is Nagarjuna Bodhisattva's explanation of the Large Perfection of Wisdom Sutra.) The Dhammapada says, the Buddha said: 'Even if one is a sramana (monk), if one does not restrain one's body, speech, and mind, and one's speech is coarse and evil, often hurting others, one will not be loved by the masses, and the wise will not cherish them. After death, the spirit departs, and one will revolve in the three evil paths, being born and dying repeatedly, with immeasurable suffering.' 'Even if a sentient being's actions are not inherently wrong, if they are not careful with their speech karma, they will also fall into evil realms. Therefore, the Mahaprajnaparamita-sastra says that there was once a hungry ghost with a head like a pig's head, and foul insects crawled out of its mouth, but its body had golden light. This hungry ghost was a bhiksu (monk) in a past life, who had cursed and scolded visiting bhiksus. Because he maintained pure precepts, his body had light; because he spoke evil words, foul insects crawled out of his mouth.' The Fu Fa Zang Jing says that in the past, Venerable Jayata, an arhat, led his disciples to Taxila. Upon arriving at the city, the Venerable looked sad and displeased. The disciples asked their teacher, hoping to know the reason. The Venerable replied: 'When I first arrived at the city gate, I saw a ghost child who was starving and said to me, "My mother has entered the city to seek food for me. It has been five hundred years since I separated from my mother, and I am hungry and exhausted, and my life is coming to an end. Venerable, if you enter the city and see my mother, please tell her of my suffering and hope that she will return soon."' As soon as the Venerable entered the city, he saw the ghost child's mother and told her everything the ghost child had said. The ghost mother replied: 'It has been five hundred years since I entered the city, and I have never been able to see anyone spit. I have just given birth and am weak, and even if I get a little spit, it will be snatched away by other ghosts. Now I have met someone who has obtained a little spit and wants to take it out of the city to share with my child. However, there are many powerful ghosts at the city gate, and I am afraid to go out. I only hope that the Venerable can take me out of the city.' The Venerable then took her out of the city and let her eat the spit with her son. The Venerable then asked the ghost how long it had been since it was born. The ghost replied: 'I have seen this city formed and destroyed seven times.' When I heard the ghost's words, I lamented the length of birth and death and the long duration of suffering, and therefore I felt sad. The Upasaka Sutra says that the longest-lived hungry ghosts have a lifespan of 15,000 years. Five thousand years in the human realm is one day in the realm of hungry ghosts.
一日一夜。如是日夜。即彼鬼壽一萬五千歲。(計此人間日月歲數。當二千七百萬歲)正法念經云。有鬼壽命五百歲。如人間千年。為餓鬼一日一夜。如是日夜。壽五百歲。(計此人間日月歲數。當一百八十萬歲。已上壽命長短不定者。由其業有輕重。故其受報所見有不同也)分別功德論云。有沙門在冢間修禪。觀于死屍。夜見餓鬼打一死屍。沙門問曰。何以打死屍耶。鬼曰。此尸困我如是。是以打之。沙門曰。何以不打汝心。打尸當復何益也。須臾。復有一天。以天華散一臭尸。沙門問曰。何為散華此臭尸耶。天曰。我由此尸。得生天上。此尸即是我之善友。故來報往昔之恩。沙門曰。何不散華汝心中。夫為善惡之本。皆心所為。乃捨本求末耶。
漢
雒陽
○法師安清。字世高。南天竺安息國王。正後之太子也。幼以孝行見稱。志業聰敏。剋意好學。外國典籍。及七曜五行。醫方異術。乃至鳥獸之語。無不綜達。嘗行見有群䴏。忽謂伴曰。䴏云。應有送食者。頃之。果有至焉。眾咸奇之。故俊異之聲。早被西域。高。窮理盡性。自識宿緣業。多有神蹟。世莫能量。初高自稱先身。已經出家。有一同學多瞋。乞食值施主不稱。每輒怨恨。高屢訶諫。終不悛改。如此二十餘年。乃與同學辭訣云。我
【現代漢語翻譯】 現代漢語譯本 一日一夜就是這樣過去。這樣的日日夜夜，那些鬼的壽命是一萬五千歲（按照人間日月計算，相當於二千七百萬歲）。《正法念經》中說，有的鬼壽命五百歲，人間的一千年是餓鬼的一日一夜。這樣日日夜夜，壽命五百歲（按照人間日月計算，相當於一百八十萬歲。以上壽命長短不定，是因為他們的業有輕重，所以他們所受的報應和所見到的景象也有所不同）。《分別功德論》中說，有位沙門在墳墓間修禪，觀察死屍。夜晚看見餓鬼毆打一具死屍。沙門問：『你為什麼要打死屍呢？』鬼說：『這具屍體困擾我。』所以打它。沙門說：『為什麼不打你的心呢？打屍體又有什麼用呢？』一會兒，又有一天人，用天花散在一具臭尸上。沙門問：『為什麼要用花散在這具臭尸上呢？』天人說：『我因為這具屍體，得以生到天上。這具屍體就是我的善友，所以來報答往昔的恩情。』沙門說：『為什麼不把花散在你的心中呢？為善為惡的根本，都是由心所為，這是捨本逐末啊。』
漢
雒陽（今河南洛陽）
○法師安清，字世高，南天竺安息國（古國名）的國王正後的太子。從小就以孝行著稱，志向聰敏，專心好學。外國的典籍，以及七曜（日、月、金、木、水、火、土）、五行、醫方異術，乃至鳥獸的語言，沒有不通曉的。曾經行走時看見一群䴏（音同「鷺」），忽然對同伴說：『䴏說，應該有送食物的人來。』不久，果然有人送食物來。眾人都感到驚奇。所以俊才異能的名聲，很早就傳遍西域。安世高窮究事理，徹底瞭解本性，自己知道過去世的因緣業報，有很多神異的跡象，世人無法衡量。當初安世高自稱前世已經出家，有一個同學很多嗔恨。乞食時遇到施主不合心意，總是怨恨。安世高多次呵斥勸諫，始終不悔改。這樣過了二十多年，於是與同學告別說：『我
【English Translation】 English version One day and one night pass in this way. Such days and nights, the lifespan of those ghosts is fifteen thousand years (equivalent to twenty-seven million years according to human days and months). The Zhengfa Nianjing (Sutra on the Correct Contemplation of the Dharma) says that some ghosts have a lifespan of five hundred years, and one thousand human years is one day and one night for a hungry ghost. Thus, day and night, the lifespan is five hundred years (equivalent to one million eight hundred thousand years according to human days and months. The above variations in lifespan are due to the lightness or heaviness of their karma, so their retribution and what they see are different). The Fenbie Gongde Lun (Treatise on Discriminating Merits) says that there was a shramana (monk) who practiced dhyana (meditation) among the tombs, observing corpses. At night, he saw a hungry ghost beating a corpse. The shramana asked, 'Why are you beating the corpse?' The ghost said, 'This corpse troubles me.' So I am beating it. The shramana said, 'Why don't you beat your heart? What good does it do to beat the corpse?' After a while, a deva (celestial being) scattered celestial flowers on a stinking corpse. The shramana asked, 'Why are you scattering flowers on this stinking corpse?' The deva said, 'Because of this corpse, I was able to be born in the heavens. This corpse is my good friend, so I come to repay the kindness of the past.' The shramana said, 'Why don't you scatter the flowers in your heart? The root of good and evil is all done by the heart; this is abandoning the root and pursuing the branch.'
Han Dynasty
Luoyang (present-day Luoyang, Henan)
○ Dharma Master An Qing, styled Shi Gao, was the crown prince of the kingdom of Anxi (ancient kingdom) in Southern India. From a young age, he was known for his filial piety, and he was intelligent and diligent in his studies. He was well-versed in foreign texts, as well as the Seven Luminaries (Sun, Moon, Venus, Jupiter, Mercury, Mars, Saturn), the Five Elements, medical prescriptions, strange arts, and even the languages of birds and beasts. Once, while walking, he saw a flock of lú (herons) and suddenly said to his companion, 'The lú are saying that someone should be bringing food.' Soon after, someone indeed brought food. Everyone was amazed. Therefore, his reputation for talent and extraordinary abilities spread throughout the Western Regions early on. An Shigao thoroughly investigated principles and completely understood his nature. He knew his past karmic connections and had many miraculous signs that people could not fathom. Initially, An Shigao claimed that he had already left home in a previous life, and he had a classmate who was very prone to anger. When begging for food, if he encountered a donor who did not please him, he would always resent it. An Shigao repeatedly scolded and advised him, but he never repented. After more than twenty years, he bid farewell to his classmate, saying, 'I'
當往廣州。畢宿世之對。卿明經精勤。不在吾后。而性多恚怒。命過當受惡形。我若有力。必當相度。既而遂適廣州。值寇賊大亂。行路逢一年少。唾手拔刀曰。真得汝矣。高笑曰。我宿命負卿。故遠相償。卿之忿怒。故是前世時意也。遂伸頸受刃。容無懼色。賊便殺之。觀者盈路。莫不駭其奇異。而此神識。還為安息王太子。即今時世高身是也。高游化中國。宣經事畢。值靈帝之末。關雒擾亂。乃振錫江南。云我當過廬山。度昔同學。行達䢼亭湖廟。此廟舊有靈威。商旅祈禱。乃分風上下。各無留滯。高同旅三十餘人。船主奉牲請福。神乃降祝曰。舫有沙門。可更呼上。客咸驚愕。請高入廟。神告高曰。吾外國與子俱共出家學道。好行佈施。而性多瞋怒。今為䢼亭廟神。週迴千里。並吾所治。以佈施故。珍玩甚豐。以瞋恚故。故墮此神報。今見同學。悲欣可言。壽盡旦夕。而丑形長大。若於此捨命。穢污江湖。當度山西澤中。此身滅后。恐墮地獄。吾有絹千疋並雜寶物。可為立法營塔。使生善處也。高曰故來相度。何不出形。神曰。形甚醜異。眾人必懼。高曰。但出。眾不怪也。神從床后出頭。乃是大蟒。不知尾之長短。至高膝邊。高向之梵語數番。讚唄。蟒悲淚如雨。須臾還隱。高即取絹物。辭別而去。舟侶飏帆
。倏忽之頃。便達豫章。即以廟物。為造東寺。高去後。神即命過。暮有一少年上船。長跪高前。受其祝願。忽然不見。高謂船人曰。向之少年。即䢼亭廟神。得離惡形矣。於是廟神歇滅。無復靈驗。後人于山西澤中。見一死蟒。頭尾數里。今潯陽郡。蛇村是也。高后復到廣州。尋其前世害己少年尚在。高徑投其家。說昔日償對之事。並敘宿緣。歡喜相向。云吾猶有餘報。今當往會稽畢對。廣州客悟高非凡。豁然意解。追恨前愆。厚相資供。隨高東遊。遂達會稽入市。正值市中。有亂相打者。誤著高頭。應時殞命。廣州客頻驗二報。遂精勤佛法。具說事緣。遠近聞知。莫不悲嘆。此明三世之有徴也(出梁高僧傳)。
交趾
○刺史何敞。行部到蒼梧郡。高要縣。暮宿鵲奔亭。夜猶未半。有一女子。從樓下出。自云。妾姓蘇名娥。字始珠。本廣信縣。修里人。早失父母。又無兄弟。夫亦久亡。有雜繒百二十疋。及婢一人名致富。妾孤窮羸弱。不能自振。欲往傍縣賣繒。就同縣人王伯。賃車牛一乘。直錢萬二千。載妾並繒。令致富執轡。乃以前年四月十日。到此亭外。於時日暮。行人既絕。不敢前行。因即留止。致富暴得腹痛。妾往亭長舍。乞漿取火。亭長龔壽。操刀持戟。來至車傍。問妾曰。夫人從何所來
【現代漢語翻譯】 現代漢語譯本： 轉眼之間，便到達豫章（今江西省南昌市）。隨即用廟裡的物品，建造了東寺。高去世后，神就託夢說要離開。傍晚，有一少年登上船，長跪在高的面前，接受他的祝願，忽然不見了。高對船上的人說：『剛才的少年，就是䢼亭廟的神，得以脫離惡道了。』於是廟神消失，不再顯靈。後來有人在山西的沼澤中，見到一條死蟒，頭尾相距數里。現在潯陽郡（今江西省九江市）的蛇村就是那裡。高後來又到廣州，尋找他前世加害自己的少年，那少年還在。高直接到他家，說了昔日償還報應的事情，並敘述了前世的因緣，兩人歡喜相待。少年說：『我還有剩餘的報應，現在應當去會稽（今浙江省紹興市）了結。』廣州的客人明白高不是凡人，豁然開悟，追悔以前的過錯，厚加資助供養。跟隨高向東遊歷，到達會稽進入集市。正趕上市中有人因爭執而互相毆打，誤傷了高的頭部，當即殞命。廣州的客人多次驗證了這兩種報應，於是精勤修習佛法，詳細述說了事情的緣由，遠近的人聽聞后，沒有不悲嘆的。這說明了三世因果報應是真實存在的（出自《梁高僧傳》）。
交趾（古代地名，大致位於今越南北部）
○刺史何敞，巡視轄區到達蒼梧郡（今廣西壯族自治區梧州市），高要縣（今廣東省肇慶市高要區）。傍晚住在鵲奔亭。夜晚還沒過半，有一女子，從樓下出來，自稱：『我姓蘇，名娥，字始珠，是廣信縣（今廣西壯族自治區梧州市）修里人。早年喪失父母，又沒有兄弟，丈夫也去世很久了。有雜色絲織品一百二十匹，以及婢女一人名叫致富。我孤苦貧弱，不能自立，想要到附近的縣去賣絲織品，就和同縣人王伯，租了一輛牛車，費用一萬二千錢，裝載我和絲織品，讓致富拿著韁繩。在前年四月十日，到達這個亭子外面。當時天色已晚，行人已經斷絕，不敢繼續前行，因此就留在這裡住宿。致富突然得了腹痛，我到亭長家，請求借水和取火。亭長龔壽，拿著刀和戟，來到車旁，問我說：『夫人從哪裡來？』
【English Translation】 English version: In an instant, he arrived at Yuzhang (present-day Nanchang, Jiangxi Province). Immediately, he used the temple's belongings to build the East Temple. After Gao passed away, the deity appeared in a dream, saying he was about to depart. In the evening, a young man boarded the boat, knelt before Gao, received his blessings, and suddenly disappeared. Gao said to the boatmen, 'The young man just now was the deity of the Qiuting Temple, who was able to escape from the evil realms.' Thereupon, the temple deity vanished and no longer manifested. Later, someone saw a dead python in a swamp in Shanxi, its head and tail several miles apart. The present-day Snake Village in Xunyang Prefecture (present-day Jiujiang, Jiangxi Province) is that place. Later, Gao went to Guangzhou again, seeking the young man who had harmed him in a previous life, and that young man was still there. Gao went directly to his house, told him about the repayment of karmic debts from the past, and recounted their past life's緣 (yuan, karmic connection), and they treated each other with joy. The young man said, 'I still have remaining retribution, and now I should go to Kuaiji (present-day Shaoxing, Zhejiang Province) to settle it.' The guest from Guangzhou understood that Gao was no ordinary person, awakened suddenly, repented of his past mistakes, and generously provided him with support. He followed Gao eastward, arriving at Kuaiji and entering the market. Just as there was a brawl in the market, and Gao was accidentally struck on the head, dying instantly. The guest from Guangzhou repeatedly verified these two retributions, and then diligently practiced the Buddha's teachings, recounting the cause of the events in detail, and those near and far who heard of it were filled with sorrow. This illustrates that the retribution of the three lifetimes is real (from the Biographies of Eminent Monks of the Liang Dynasty (502-557 CE)).
Jiaozhi (ancient place name, roughly located in present-day northern Vietnam)
○ The Inspector He Chang, while inspecting his jurisdiction, arrived at Cangwu Prefecture (present-day Wuzhou, Guangxi Zhuang Autonomous Region), Gaoyao County (present-day Gaoyao District, Zhaoqing, Guangdong Province). In the evening, he stayed at the Queben Pavilion. Before half the night had passed, a woman came out from downstairs, claiming, 'My surname is Su, my name is E, my courtesy name is Shizhu, and I am from Xiuli in Guangxin County (present-day Wuzhou, Guangxi Zhuang Autonomous Region). I lost my parents early, and I have no brothers, and my husband has been dead for a long time. I have one hundred and twenty bolts of assorted silks, and a maid named Zhifu. I am lonely, poor, and weak, unable to support myself, and I want to go to a nearby county to sell the silks, so I hired a cart and ox from Wang Bo, a fellow villager, for a fee of twelve thousand coins, to carry me and the silks, and I had Zhifu hold the reins. On the tenth day of the fourth month of the year before last, we arrived outside this pavilion. At that time, it was late, and there were no more travelers, so we dared not go any further and stayed here. Zhifu suddenly developed a stomachache, and I went to the pavilion chief's house to ask for water and fire. The pavilion chief Gong Shou, holding a knife and halberd, came to the cart and asked me, 'Madam, where do you come from?'
。車上何載。丈夫安在。何故獨行。妾應之曰。何故問之。壽因捉妾臂曰。少愛有色。寧可相樂耶。妾時怖懼。不肯聽從。壽即以刀刺脅。一創立死。又殺致富。壽掘樓下。埋妾並婢。取財物去。殺牛燒車。車釭及牛骨。貯亭東空井中。妾死痛酷。無所告訴。故來自歸於明使君。敝曰。今欲發汝屍骸。以何為驗。女子曰。妾上下皆著白衣。青絲履。猶未朽也。掘之果然。敞乃遣吏捕壽。拷問具服。下廣信縣。檢問。與娥語同。收壽父母兄弟。皆繫獄。敞表壽殺人。于常律。不至族誅。但壽為惡。隱密經年。王法所不能捨。鬼神訴千載。無一請。皆斬之。以昭陰殺。上許之(出冥祥記○漢時廣信縣。或今之廣寧。故云傍縣也。高要縣。乃肇慶府首縣。附郭)。
阿登
○時有會稽句章人。至東野還。暮不及門。見路傍小屋然火。因投宿。止有一少女。不欲與丈夫共室。呼鄰人家女自伴。夜共彈箜篌歌戲曰。連綿葛上藤。一緩復一絙。汝欲知我姓。姓陳名阿登。將明。悉無所見。至東郭外。有賣食母。在肆中。此人寄坐。因說昨所見。母聞阿登。驚曰。此是我女。近亡。葬于東郭(出續搜神記)。
晉
河陰
○白馬寺曇邃法師。嘗于夜中。忽聞扣戶云。欲請法師九旬說法。邃不許。固請
乃赴之。而猶是眠中。比覺己身在白馬塢神祠中。並一弟子。自爾日日密往。余無知者。后寺僧經祠前過。見有兩高座。邃在北。弟子在南。如有講說聲。又聞有奇香之氣。於是道俗共傳。或云神異。至夏竟。神施以白馬一匹。白羊五頭。絹九十疋。咒愿畢。於是各絕。
太山
○法相法師。常山居。精苦誦經。太山祠。有大石函貯財寶。相時山行。宿于廟側。忽見一人玄衣武冠。令相開函。言訖不見。其石涵蓋。重過千鈞。相試提之。飄然而起。於是取其財。以救貧民。后居越城寺。有神異不錄(右二出梁高僧傳)。
陳國
○袁無忌。寓居東平。永嘉初得疫癘。家百餘口。死亡垂盡。往避大宅。權住田舍。有一小屋。兄弟共寢板床。薦席數重。夜眠失曉。床出在戶外。宿昔如此。兄弟怪怖。皆不眠。后見一婦人來在戶前。知忌等不眠。前卻戶外。時未曙明。月朗見之。綵衣白裝。頭上有范鎐。及銀釵。象牙梳。忌等便逐之。初繞屋走四側。頭髮及范鎐之屬。皆墮落。忌悉拾之。仍復出門南走。臨道有井。遂入井中。忌還眠。天曉。視范鎐及釵牙梳。並是真物。掘壞井。得一楸棺。三分井水所漬。忌便易棺器衣服。還其物。于高燥處葬之。遂斷(出去怪集)。
長安
○慧嵬
【現代漢語翻譯】 現代漢語譯本 於是前往神祠。但（慧嵬）仍然在睡夢中。等到醒來，發現自己身處白馬塢神祠中，身邊還有一位弟子。自此以後，他每天都秘密前往神祠，其他人一無所知。後來，寺廟裡的僧人經過神祠前，看見有兩個高座，慧嵬在北邊，弟子在南邊，好像有講經說法的聲音。又聞到有奇異的香氣。於是，道士和僧人都互相傳頌，有人說是神蹟。到夏天結束時，神靈施捨了一匹白馬、五隻白羊、九十匹絹，咒愿完畢，於是各自斷絕了來往。
太山
○法相法師，居住在常山，精進刻苦地誦經。太山神祠中，有一個大石函，裡面貯藏著財寶。法相法師當時在山中行走，夜宿在廟旁。忽然看見一個人，穿著黑色衣服，戴著武士的帽子，命令法相法師打開石函。說完就不見了。那石函的蓋子，重達千鈞。法相法師試著提它，竟然輕飄飄地就提起來了。於是，法相法師取出其中的財物，用來救濟貧困的百姓。後來，他居住在越城寺，有一些神異的事情，這裡就不記載了（以上兩條出自《梁高僧傳》）。
陳國
○袁無忌，居住在東平。永嘉（307-313）初年，得了瘟疫，家裡一百多口人，死亡殆盡。前往大宅避難，暫時住在田舍。有一間小屋，兄弟們一起睡在木板床上，鋪著好幾層蓆子。晚上睡覺，醒來時天已大亮，床卻出現在屋外。每天晚上都這樣。兄弟們感到奇怪和害怕，都不敢睡覺。後來，看見一個婦人來到門前，知道袁無忌等人沒有睡覺，就退到屋外。當時天還沒亮，月光明亮，可以看見她。她穿著彩色的衣服，白色的內衣，頭上戴著范鎐（一種頭飾），以及銀釵、象牙梳。袁無忌等人便追趕她。她先是繞著屋子四周跑，頭髮和范鎐之類的東西，都掉落下來。袁無忌全部撿了起來。婦人又出門向南跑，走到路邊有一口井，就跳入井中。袁無忌回去睡覺。天亮后，檢視范鎐、銀釵和象牙梳，都是真東西。挖開井，得到一口楸木棺材，被三分之一的井水浸泡著。袁無忌便更換了棺材、器物和衣服，把原來的東西放回去，在高燥的地方埋葬了她。瘟疫就斷絕了（出自《去怪集》）。
長安
○慧嵬
【English Translation】 English version Thereupon, he went to the shrine. But he was still asleep. When he woke up, he found himself in the shrine of Baima Wu (White Horse Dock), along with a disciple. From then on, he secretly went there every day, without anyone else knowing. Later, a monk from the temple passed by the shrine and saw two high seats, with Hui Wei (慧嵬) in the north and the disciple in the south, as if there were sounds of preaching. He also smelled a strange fragrance. As a result, both Daoists and monks spread the story, and some said it was a miracle. At the end of summer, the deity bestowed a white horse, five white sheep, and ninety bolts of silk. After the blessings were completed, they each ended their interactions.
Mount Tai
○ Dharma Master Faxiang (法相), resided in Changshan (常山), diligently recited scriptures. In the shrine of Mount Tai (太山), there was a large stone box containing treasures. Dharma Master Faxiang was traveling in the mountains at the time and stayed overnight next to the temple. Suddenly, he saw a person wearing black clothes and a warrior's hat, who ordered Faxiang to open the stone box. After speaking, he disappeared. The lid of the stone box weighed over a thousand jun (鈞). Faxiang tried to lift it and it rose effortlessly. Thereupon, Faxiang took the treasures and used them to help the poor. Later, he resided in Yuecheng Temple (越城寺). Some miraculous events occurred, but they are not recorded here (the above two are from the Biographies of Eminent Monks of the Liang Dynasty).
Chen State
○ Yuan Wuji (袁無忌), resided in Dongping (東平). In the early years of Yongjia (永嘉, 307-313), he contracted a plague, and more than a hundred members of his family died. He went to a large house to take refuge and temporarily lived in a farmhouse. There was a small house where the brothers slept together on a wooden bed, with several layers of mats. One night, they fell asleep and woke up late, finding the bed outside the house. This happened every night. The brothers felt strange and frightened and did not dare to sleep. Later, they saw a woman coming to the door, knowing that Yuan Wuji and the others were not asleep, she retreated outside the house. It was not yet dawn, but the moonlight was bright, and they could see her. She was wearing colorful clothes, white underwear, and had a fanrao (范鎐, a type of headdress), silver hairpins, and an ivory comb on her head. Yuan Wuji and the others chased after her. She first ran around the four sides of the house, and her hair and fanrao fell off. Yuan Wuji picked them all up. The woman then went out the door and ran south, reaching a well by the road, and jumped into the well. Yuan Wuji went back to sleep. At dawn, he examined the fanrao, silver hairpins, and ivory comb, and they were all real objects. He dug up the well and found a catalpa coffin, soaked in one-third of the well water. Yuan Wuji then replaced the coffin, utensils, and clothes, put the original items back, and buried her in a high and dry place. The plague then stopped (from Qu Guai Ji (去怪集)).
Chang'an
○ Hui Wei (慧嵬)
禪師。止長安大寺。戒行澄潔。多棲處山谷。修禪定之業。有一無頭鬼來。嵬神色自若。乃謂鬼曰。汝無頭。便無頭痛之患。一何快哉。鬼便隱形。復作無腹鬼來。但有手足。嵬曰。汝既無腹。便無五藏之憂。一何樂哉。須臾。復作異形。嵬皆隨言遣之。后久時。天甚寒雪。有一女子。來求寄宿。形貌端正。衣服鮮明。姿媚柔雅。自稱天女。以上人有德。天遣我來以相慰喻。廣談欲言。勸動其意。嵬執志貞磪。一心無擾。乃謂女曰。吾心若死灰。無以革囊見試。女遂凌雲而逝。顧謂嘆曰。海水可竭。須彌可傾。彼上人者。秉志堅貞。后以隆安三年。與法顯俱游西域。
廬山
○曇邕法師。形長八尺。雄武過人。投廬山。事遠為師。內外經書。多所綜涉。志尚傳法。不憚疲苦。乃于山之西南。別立茅宇。與弟子曇果。澄思禪門。嘗於一時。果夢見山神。求授五戒。果曰。家師在此。可往咨受。后少時。邕見一人。著單裌衣。風姿端雅。從者三十許人。請授五戒。邕以果先受夢。知是山神。乃為說法授戒。神䞋以外國匕箸。禮拜辭別。倏忽不見(右二出梁高僧傳)。
竺曇遂
○遂太元中。年二十餘。白晢端正。流俗沙門。嘗行青溪廟前過。因入廟中看。暮歸夢一婦人來語云。君當來作我廟中神
【現代漢語翻譯】 現代漢語譯本 禪師住在長安的大寺廟裡，持戒修行，品行高潔，經常居住在山谷中，修習禪定的功業。有一個無頭鬼前來，禪師神色自若，於是對鬼說：『你沒有頭，就沒有頭痛的憂患，多麼快樂啊！』鬼便隱去了身形。又變成無腹鬼前來，只有手和腳。禪師說：『你既然沒有腹部，便沒有五臟的憂慮，多麼快樂啊！』一會兒，又變成其他的奇異形狀，禪師都隨著言語打發走了它們。後來過了很久，天氣非常寒冷下雪，有一個女子前來請求借宿，容貌端正，衣服鮮艷明亮，姿態嫵媚柔和，自稱是天女，因為禪師有德行，上天派遣我來安慰你，廣泛地談論情慾，勸誘動搖他的心意。禪師堅持志向貞潔堅定，一心不被打擾，於是對女子說：『我的心像死灰一樣，不要用你這身皮囊來試探我。』女子於是騰雲而去，回頭嘆息說：『海水可以枯竭，須彌山可以傾倒，這位禪師，秉持的志向如此堅定貞潔。』後來在隆安三年（399年），與法顯一起遊歷西域。
廬山
○曇邕法師，身形高大八尺，雄壯威武超過常人，前往廬山，侍奉慧遠（Lushan Huiyuan）為師。對於內外經書，大多都有涉獵。立志弘揚佛法，不害怕疲勞辛苦。於是在山的西南邊，另外建立茅屋，與弟子曇果一起，澄心靜思禪門。曾經在一次，曇果夢見山神，請求傳授五戒。曇果說：『我的師父在這裡，您可以前去請教受戒。』後來不久，曇邕看見一個人，穿著單薄的裌衣，風度姿態端莊文雅，跟隨的人有三十多人，請求傳授五戒。曇邕因為曇果先前夢見此事，知道他是山神，於是為他說法授戒。山神贈送外國的匕首和筷子，禮拜告辭離去，忽然就不見了（以上兩則出自《梁高僧傳》）。
竺曇遂
○竺曇遂在太元（東晉孝武帝年號，376-396年）年間，年齡二十多歲，面板白皙端正，像一個世俗的沙門。曾經從青溪廟前經過，於是進入廟中觀看。晚上回家后夢見一個婦人來告訴他說：『你將來會成為我廟中的神。』
【English Translation】 English version The Chan master lived in a large temple in Chang'an, upholding the precepts with purity and practicing meditation diligently, often residing in mountain valleys. A headless ghost came, but the Chan master remained calm and composed. He said to the ghost, 'Since you have no head, you have no worries about headaches, how joyful!' The ghost then disappeared. It reappeared as a belly-less ghost, with only hands and feet. The Chan master said, 'Since you have no belly, you have no worries about the five internal organs, how delightful!' After a while, it transformed into other strange shapes, but the Chan master dismissed them all with words. Later, after a long time, the weather was very cold and snowy. A woman came seeking lodging, with a beautiful appearance, bright and splendid clothes, and a charming and gentle manner. She claimed to be a celestial maiden, sent by heaven to comfort him because of his virtue, speaking extensively about desires and trying to sway his mind. The Chan master held firm to his chastity and remained undisturbed, saying to the woman, 'My heart is like dead ashes, do not try to tempt me with your leather bag.' The woman then ascended into the clouds and departed, looking back and sighing, 'The sea can be drained, Mount Sumeru (Mount Meru) can be overturned, but this Chan master's will is firm and unwavering.' Later, in the third year of the Long'an era (399 AD), he traveled to the Western Regions with Faxian.
Mount Lu
○ Dharma Master Tan Yong, was eight feet tall, and his martial prowess surpassed ordinary people. He went to Mount Lu and served Huiyuan (Lushan Huiyuan) as his teacher. He was well-versed in both internal and external scriptures. Aspiring to propagate the Dharma, he did not fear fatigue or hardship. Therefore, he built a thatched hut on the southwest side of the mountain and, together with his disciple Tan Guo, meditated on the Chan gate with a clear mind. Once, Tan Guo dreamed of the mountain god, who requested to be given the five precepts. Tan Guo said, 'My teacher is here, you can go and ask him to receive the precepts.' Later, not long after, Tan Yong saw a person wearing a thin lined garment, with an elegant demeanor, accompanied by about thirty followers, requesting to be given the five precepts. Tan Yong, knowing that he was the mountain god because of Tan Guo's dream, preached the Dharma and gave him the precepts. The god presented foreign knives and chopsticks, bowed and bid farewell, and suddenly disappeared (The above two are from 'Biographies of Eminent Monks of the Liang Dynasty').
Zhu Tan Sui
○ Zhu Tan Sui, during the Taiyuan era (Eastern Jin Xiaowu Emperor's reign, 376-396 AD), was in his twenties, with fair skin and a handsome appearance, like a secular monk. He once passed by the Qingxi Temple and entered the temple to look around. In the evening, he dreamed that a woman came and told him, 'You will become the god in my temple in the future.'
。遂問婦人是誰。婦人云。我是青溪中姑。一月許便病卒。臨死。謂同學年少。我無福。亦無大罪。死乃當作青溪廟神。諸君行便。可見看之。既死後。諸年少既至。便語相勞問。音聲如昔時。臨別云。久不聞經唄。思一聞之。其伴慧覲。便為作唄訖。其猶唱贊。語云。岐路之訣。尚有悽愴。況此之乖。形神分散。窈冥之嘆。情何可言。既而歔欷不自勝。諸年少等。皆為流涕(出續搜神記)。
始豐
○赤城山。曇蘭禪師。或云曇猷。晉太元中游剡。止石城山。后憩始豐赤城山。見一處林泉清曠。而居之。有猛虎數十蹲在蘭前。蘭誦經如故。一虎獨睡。蘭以如意扣虎頭。訶曰。何不聽經。經于數日。忽見一人。長數丈。呼蘭令去。又見諸異形禽獸。以恐蘭。見蘭恬然自得。乃屈膝而禮拜云。法師威德既重。來居此山。弟子推此處以相奉。珠欺王是家舅。今往韋鄉山就之。蘭曰。貧道尋山。愿得相值。何不共住。神曰。弟子無為不爾。但部屬未狎法化。卒難制御。遠人來往。或相侵觸。人神道異。是以去耳。蘭曰。本是何神。居之久近。欲移何處去耶。神曰。弟子夏帝之子。居於此山。二千餘年。臨別執手贈蘭香三奩。於是鳴鞞吹角。陵雲而去。爾後三年。忽聞車騎隱隱。從者彌峰。俄而有人。著幘。稱珠
【現代漢語翻譯】 現代漢語譯本：於是（他們）問那婦人是誰。婦人說：『我是青溪中的姑（青溪中的女子，指水神）。』（她說）大約一個月后便會病死。臨死時，她對同窗少年們說：『我沒有福氣，也沒有大的罪過，死後應當會成為青溪廟的神。各位如果路過，可以去看看我。』死後，那些少年們到了那裡，便和她打招呼問候，聲音和以前一樣。臨別時，（她說）『很久沒有聽到誦經的聲音了，想聽一次。』她的同伴慧覲，便為她誦經完畢。她仍然唱贊，說：『歧路的訣別，尚且令人淒涼悲傷，何況這種形體和精神的分離。這幽冥的嘆息，心情又如何能說得清呢？』說完便抽泣不止。那些少年們，都為她流下了眼淚。（出自《續搜神記》）。
始豐
赤城山。曇蘭禪師，或者也叫曇猷。晉太元（376-396）年間遊歷剡地，住在石城山。後來到始豐的赤城山，看到一處林泉清幽開闊，便在那裡居住。有幾十只猛虎蹲在曇蘭禪師面前。曇蘭禪師誦經如常。一隻老虎獨自睡覺。曇蘭禪師用如意敲打虎頭，呵斥道：『為什麼不聽經？』過了幾天，忽然看見一個人，身高數丈，呼喚曇蘭禪師讓他離開。又看見各種奇異形狀的禽獸，用來恐嚇曇蘭禪師。見曇蘭禪師安然自得，於是屈膝禮拜說：『法師的威德深重，來居住這座山。弟子將此處推讓出來奉獻給您。珠欺王是我的舅舅，現在前往韋鄉山投奔他。』曇蘭禪師說：『貧道尋訪山林，希望能與你相遇，為什麼不一起住呢？』神說：『弟子並非不想這樣，只是部下還沒有熟悉佛法教化，一時難以控制，遠方來的人來來往往，或許會互相侵擾觸犯。人神之道不同，因此要離開。』曇蘭禪師問：『你本來是什麼神，居住在這裡多久了，想要搬到哪裡去呢？』神說：『弟子是夏帝的兒子，居住在這座山已經兩千多年了。』臨別時握著曇蘭禪師的手，贈送給他三匣香。於是敲響鞞鼓，吹起號角，騰雲而去。此後三年，忽然聽到車馬的聲音隱隱約約，隨從眾多。不久有一個人，戴著帽子，自稱珠
【English Translation】 English version: Thereupon, they asked the woman who she was. The woman said, 'I am the maiden (姑, maiden/woman) of Qingxi (青溪, Green Stream).' (She said) that she would die of illness in about a month. On her deathbed, she said to her fellow young students, 'I have no blessings, nor have I committed any great sins. After death, I should become a god of the Qingxi Temple. If you all pass by, you can visit me.' After her death, those young students arrived there and greeted her, their voices as before. At the time of parting, (she said), 'I have not heard the chanting of scriptures for a long time, and I would like to hear it once.' Her companion, Hui Jin (慧覲), then finished chanting the scriptures for her. She still sang praises, saying, 'The farewell at the crossroads is still sad and sorrowful, let alone this separation of form and spirit. This sigh of the dark and mysterious, how can the feelings be expressed?' After saying this, she sobbed uncontrollably. Those young students all shed tears for her. (From Continued Records of Spirits and Anomalies).
Shifeng (始豐, Place name)
At Mount Chicheng (赤城山, Red Castle Mountain), Chan Master Tanlan (曇蘭, Name of a monk), or also called Tanyou (曇猷, Name of a monk). During the Taiyuan (太元) period of the Jin Dynasty (晉朝) (376-396), he traveled to Yan (剡, Place name) and lived in Mount Shicheng (石城山, Stone Castle Mountain). Later, he went to Mount Chicheng (赤城山, Red Castle Mountain) in Shifeng (始豐, Place name), and seeing a secluded and open forest spring, he resided there. There were dozens of fierce tigers squatting in front of Chan Master Tanlan (曇蘭, Name of a monk). Chan Master Tanlan (曇蘭, Name of a monk) chanted scriptures as usual. One tiger slept alone. Chan Master Tanlan (曇蘭, Name of a monk) knocked the tiger's head with a ruyi (如意, Scepter) and scolded, 'Why don't you listen to the scriptures?' After a few days, he suddenly saw a person, several zhang (丈, Unit of length) tall, calling Chan Master Tanlan (曇蘭, Name of a monk) to leave. He also saw various strangely shaped birds and beasts, used to frighten Chan Master Tanlan (曇蘭, Name of a monk). Seeing Chan Master Tanlan (曇蘭, Name of a monk) at ease, he knelt down and bowed, saying, 'The Dharma Master's virtue is profound, coming to reside in this mountain. This disciple offers this place to you. King Zhuqi (珠欺王, Name of a king) is my uncle, and I am now going to Mount Weixiang (韋鄉山, Place name) to join him.' Chan Master Tanlan (曇蘭, Name of a monk) said, 'This poor monk is searching for mountains and forests, hoping to meet you. Why not live together?' The god said, 'It is not that this disciple does not want to, but the subordinates are not yet familiar with the Dharma teachings, and it is difficult to control them for a while. People from afar come and go, and may intrude upon each other. The ways of humans and gods are different, so I must leave.' Chan Master Tanlan (曇蘭, Name of a monk) asked, 'What god were you originally, how long have you lived here, and where do you want to move to?' The god said, 'This disciple is the son of the Xia Emperor (夏帝, Emperor of Xia Dynasty), and has lived in this mountain for more than two thousand years.' At the time of parting, he held Chan Master Tanlan's (曇蘭, Name of a monk) hand and gave him three boxes of incense. Then he sounded the bheri (鞞, Drum), blew the horns, and ascended into the clouds. Three years later, he suddenly heard the sound of carriages and horses faintly, with many followers. Soon there was a person, wearing a hat, claiming to be Zhu
欺王通。既前從其妻子男女等。二十三人。並形貌端正。有逾於世。既至蘭所。暄涼訖。蘭問。檀越住在何處。答云。安樂縣韋鄉山。久服夙聞。今與家累。仰投乞授歸戒。蘭即授之。受法竟。䞋錢一萬。蜜二器。辭別而去。便聞鳴笳動吹。響振山谷。蘭禪眾十餘。共所聞見。云云(出梁高僧傳)。
瑯玡
○王凝之妻。晉左將軍夫人謝氏。𢍶之女也。嘗頻亡二男。悼惜過甚。哭泣累年。若居至艱。后忽見二兒俱還。皆著鎖械。慰勉其母。宜自寬割。兒並有罪。若垂哀憐。可為作福。於是哀痛稍止。而勤功德(出冥祥記)。
淮南
○胡茂回。能見鬼。雖不喜見。而不可止。後行至楊州。還歷陽城東。有神祠。正值民將巫祝祀之。至須臾頃。有群鬼相叱曰。上官來。各避走出祠去。回顧見二沙門來入祠中。諸鬼兩兩三三相抱持。在祠邊草中望。伺望沙門。皆有怖懼。須臾沙門去後。諸鬼皆還祠中。回於是信心。遂精誠奉佛(出續搜神記)。
秦
秦主
○姚萇者。西戎羌也。符堅之敗。萇為宿將。率其部屬反叛。堅與之戰不利。遂為萇縊殺之。萇襲其位。都雍關。改長安為常安。在御八年。符堅領鬼兵。白日入宮。刺中其陰。出血數斗而崩(出通載)。
高平
【現代漢語翻譯】 欺騙王通。之前帶著他的妻子兒女等二十三人，都容貌端正，超過世人。到達蘭（地名，也可能是人名）那裡，寒暄過後，蘭問：『檀越（施主）住在哪裡？』回答說：『安樂縣韋鄉山。我早就仰慕您的名聲，今天帶著家眷，仰慕投靠，乞求授予歸戒。』蘭就授予了他。受法完畢，贈送錢一萬，蜜二器，辭別而去。隨即聽到鳴笳吹奏的聲音，響徹山谷。蘭的禪眾十餘人，共同聽聞見證。云云（出自《梁高僧傳》）。
瑯玡
王凝之的妻子，晉朝左將軍夫人謝氏，是謝𢍶的女兒。曾經多次失去兩個兒子，悲痛惋惜過度，哭泣多年，好像生活在極度艱難之中。後來忽然看見兩個兒子都回來了，都帶著鎖鏈刑具，安慰勸勉他們的母親，應該自我寬慰節制。兒子們都有罪過，如果憐憫他們，可以為他們作福。於是哀痛稍微停止，而勤奮地做功德（出自《冥祥記》）。
淮南
胡茂回，能看見鬼。雖然不喜歡看見，但是無法阻止。後來走到楊州，返回歷陽城東，有一座神祠。正趕上百姓將要巫祝祭祀它。過了一會兒，有一群鬼互相呼喊說：『上官來了！』各自躲避走出神祠。回頭看見兩個沙門（和尚）走入神祠中。眾鬼兩兩三三地抱在一起，在神祠旁邊的草叢中觀望，伺機觀看沙門，都非常害怕。一會兒沙門離開后，眾鬼都回到神祠中。胡茂回因此生起信心，於是精誠地信奉佛法（出自《續搜神記》）。
秦
秦主
姚萇（人名）是西戎羌人。符堅（人名，前秦皇帝）戰敗后，姚萇作為宿將，率領他的部屬反叛。符堅與他作戰不利，於是被姚萇縊殺。姚萇繼承了他的位置，都城在雍關，改長安為常安。在位八年（386年-393年）。符堅帶領鬼兵，白天進入宮中，刺中了他的陰部，流血數斗而死（出自《通載》）。
高平
【English Translation】 He deceived Wang Tong. Previously, he brought his wives, children, and others, twenty-three people in total, all with upright appearances, surpassing worldly people. Upon arriving at Lan's (place name, possibly a person's name), after exchanging greetings, Lan asked, 'Where does the danyue (benefactor) reside?' He replied, 'Wei Village Mountain in Anle County. I have long admired your reputation, and today I bring my family to rely on you, begging to be granted the precepts of refuge.' Lan then granted them. After receiving the Dharma, he gifted 10,000 coins and two containers of honey, and bid farewell. Immediately, they heard the sounds of trumpets and flutes, resonating through the valleys. More than ten of Lan's meditation followers jointly heard and witnessed this. So it goes (from Biographies of Eminent Monks of the Liang Dynasty).
Langya
Wang Ningzhi's wife, Lady Xie of the Jin Dynasty, wife of the Left General, was the daughter of Xie 𢍶. She had repeatedly lost two sons, grieving excessively, weeping for years, as if living in extreme hardship. Later, she suddenly saw both sons return, both wearing chains and shackles, comforting and urging their mother to restrain herself. The sons were guilty of offenses, and if she pitied them, she could make merit for them. Thus, her sorrow gradually ceased, and she diligently performed meritorious deeds (from Records of Mysterious Retribution).
Huainan
Hu Mao-hui could see ghosts. Although he did not like to see them, he could not stop it. Later, he went to Yangzhou and returned to the east of Liyang City, where there was a shrine. It happened to be the time when the people were about to have a shamanistic ritual to worship it. After a short while, a group of ghosts shouted to each other, 'The superior officer is coming!' They each avoided and ran out of the shrine. Looking back, he saw two shamen (monks) entering the shrine. The ghosts hugged each other in twos and threes, watching from the grass beside the shrine, waiting to see the shamen, all very frightened. After a while, the shamen left, and all the ghosts returned to the shrine. Hu Mao-hui then developed faith, and thus sincerely devoted himself to Buddhism (from Supplement to Records of Spirits).
Qin
The Ruler of Qin
Yao Chang (person's name) was a Qiang from the Western Rong. After Fu Jian's (person's name, Emperor of Former Qin) defeat, Yao Chang, as a veteran general, led his subordinates in rebellion. Fu Jian fought him unsuccessfully, and was then strangled to death by Yao Chang. Yao Chang succeeded to his position, with the capital at Yongguan, and changed Chang'an to Chang'an. He reigned for eight years (386-393 AD). Fu Jian led ghost soldiers and entered the palace in broad daylight, stabbing him in the genitals, causing him to bleed several dou (unit of volume) and die (from Comprehensive Records).
Gaoping
○李羨家奴健。至石頭岡。忽見一人云。婦與人通情。遂為所殺。今欲報仇。能見助否。奴用其言。果見人來。鬼便捉頭。喚奴與手。即使到地。其人半路便死。鬼以一千錢。及青絞緵袍一件與奴。囑云。此袍是市西門丁與許。君可自著。勿賣也(出冥祥記)。
宋
河內
○司馬文宣。頗信佛法。元嘉九年。丁母難。弟喪。月望旦。忽見其弟身形。于靈座上。不異平日。回遑嘆嗟。諷求飲食。文乃試與言曰。汝平生時修行十善。若如經言。應得生天。若在人道。何故乃生此鬼中耶。沉吟俯仰。默然無對。文即夕夢見其弟云。生所修善。蒙報生天。但靈床之鬼。是魔魅耳。非吾身也。恐兄疑怪。故詣以白兄。文宣明旦。請僧轉首楞嚴三昧經。令人撲系之。鬼乃逃入床下。又走戶外。形稍醜惡。舉家駭懼。詈叱遣之。鬼云。餓乞食耳。積日乃去。頃之。母靈床頭。有一鬼。膚體赤色。身甚長壯。文宣長息孝祖。與言往反。答問周悉。初雖恐懼。末稍安習之。鬼亦轉相附狎。居處出入。殆同家人。於時京師。傳相報告。往來觀者。門巷疊跡。時南林寺有僧。與靈味寺僧舍沙門。與鬼言論。亦甚款曲。鬼云。昔世嘗為尊貴。以犯眾惡。受報未竟。果此鬼身。去寅年。有四百部鬼。大行疾癘。所應鐘災
【現代漢語翻譯】 現代漢語譯本 ○李羨家的奴僕阿健，走到石頭岡時，忽然看見一個人說：『我的妻子與人通姦，因此被殺。現在我想報仇，你能幫助我嗎？』奴僕聽從了他的話。果然看見那人來了，鬼就抓住那人的頭，叫奴僕一起動手，把那人按倒在地。那人半路就死了。鬼給奴僕一千錢，以及一件青色絞緵袍，囑咐說：『這件袍子是給市西門的丁某和許某的，你可以自己穿，不要賣掉。』（出自《冥祥記》）。
宋朝（公元420年-公元479年）
河內
○司馬文宣頗為相信佛法。元嘉九年（公元432年），他遭逢母親去世的喪事，以及弟弟的喪事。在月望之日的早晨，忽然看見他弟弟的身形，出現在靈座上，與平日沒有兩樣。他徘徊嘆息，想要祭奠飲食。文宣就試著對他說：『你平生修行十善，如果像經書上所說，應該能夠昇天。如果在人道，為何會生於這鬼道之中呢？』那鬼沉吟不語，默然沒有回答。文宣當晚夢見他的弟弟說：『我因為生前所修的善業，蒙受果報而昇天了。但是靈床上的鬼，是魔魅罷了，不是我的身形。恐怕哥哥你懷疑奇怪，所以特地來告訴哥哥。』文宣第二天早上，請僧人誦讀《首楞嚴三昧經》，讓人撲打捆綁那鬼。鬼就逃入床下，又逃到戶外，形貌稍微醜惡，全家都驚駭恐懼，責罵驅趕它。鬼說：『我只是餓了來乞討食物罷了。』過了幾天才離去。不久之後，母親的靈床頭，出現一個鬼，膚色赤紅，身形非常高大強壯。文宣的長子孝祖，與鬼對話往來，回答問題非常詳細。起初雖然恐懼，後來稍微安定習慣了。鬼也漸漸地親近依附，居住出入，幾乎如同家人一般。當時京城裡，人們互相報告這件事，前來觀看的人，門庭若市。當時南林寺有僧人，與靈味寺的僧舍沙門，與鬼言論，也十分懇切。鬼說：『我前世曾經是尊貴之人，因為犯了許多惡行，受報還沒有結束，所以才成了這鬼身。從寅年開始，有四百部鬼，將要大行疾病瘟疫，所應遭受災禍。』
【English Translation】 English version ○ Jian, a slave of Li Xian's family, arrived at Shitou Hill. Suddenly, he saw a person who said, 'My wife had an affair with someone and was killed because of it. Now I want to take revenge. Can you help me?' The slave followed his words. Indeed, he saw the person coming, and the ghost grabbed the person's head, calling the slave to help. They forced him to the ground, and the person died halfway. The ghost gave the slave one thousand coins and a piece of blue silk robe, instructing him, 'This robe is for Ding and Xu of the West Gate Market. You can wear it yourself, but do not sell it.' (From 'Ming Xiang Ji').
Song Dynasty (420-479 AD)
Henan
○ Sima Wenxuan quite believed in Buddhism. In the ninth year of Yuanjia (432 AD), he mourned the death of his mother and the death of his younger brother. On the morning of the full moon, he suddenly saw the figure of his younger brother on the spirit seat, no different from usual. He paced back and forth, sighing and lamenting, and requested food offerings. Wen then tried to speak to him, saying, 'You practiced the Ten Virtues during your lifetime. If it is as the scriptures say, you should have been reborn in heaven. If you were in the human realm, why were you born into this realm of ghosts?' The ghost pondered and remained silent, without answering. That night, Wen dreamed of his younger brother, who said, 'Because of the good deeds I cultivated in my previous life, I was reborn in heaven. However, the ghost on the spirit bed is a demon, not my form. Fearing that you would doubt and be surprised, I came to inform you.' The next morning, Wenxuan invited monks to recite the Shurangama Samadhi Sutra and had people beat and bind the ghost. The ghost fled under the bed and then out the door, its appearance becoming somewhat ugly. The whole family was terrified and scolded it away. The ghost said, 'I am just hungry and begging for food.' It left after several days. Soon after, a ghost appeared at the head of his mother's spirit bed, with a red complexion and a very tall and strong body. Wenxuan's eldest son, Xiaozu, conversed with the ghost, answering questions in detail. Although initially frightened, he gradually became accustomed to it. The ghost also became increasingly attached and familiar, living and moving about almost like a member of the family. At that time, in the capital, people reported this matter to each other, and those who came to watch left their footprints all over the neighborhood. At that time, there was a monk from Nanlin Temple and a Shramana from Lingwei Temple who discussed with the ghost, also very earnestly. The ghost said, 'In a past life, I was once a noble person, but because I committed many evil deeds, the retribution has not yet ended, so I became this ghost. Starting from the Year of Yin, four hundred tribes of ghosts will cause great epidemics and plagues, and the disasters that should befall.'
者。不忓道人耳。而犯橫極眾。多濫福善。故使我來監察之也。僧以食與之。鬼曰。我自有糧。不得進此食也。舍曰。鬼多知。我生何來。何因作道人。答曰。人中來。出家因緣。本誓願也。問諸存亡生死所趣。略皆答對。具有靈驗。條次繁多。故不曲載。舍曰。人鬼道殊。汝既不求食。何為久留。鬼曰。此間有一女子。應在收捕。而奉戒精勤。故難可得。比日稽留。用此故也。藉亂主人。有愧不少。自此已后。不甚見形。后往視者。但聞語耳。時元嘉十年也。至三月二十八日。語文宣云。暫來寄住。而汝傾家營福。見畏如此。那得久留。孝祖云。聽汝寄住。何故據人先亡靈筵耶。答曰。汝家亡者。各有所屬。此座空設。故權寄耳。於是辭去(天啟三年。贊年十三。順德縣馬岡村。有梁念賓。與弟及婿。同居陽江城內丁屋巷。俱為水師兵。時福建賊船數百。臨陽江港口。起五縣兵艦征之。失律。被殺並溺水者。數千人。次日班師。而失賓等。其妻即請道士。持幡竿出城。臨河招魂。妻執幡竿云甚重。道士曰。首七當歸回殺。賓女篩灰于靈幾下。以席密圍。驗其虛實。次早黎明。余往觀之。見灰燼是山羊足跡。道士云。打落畜道矣。次年賓等三人。從福建沿路乞食而歸。以是驗知。鬼多欺謟。詐現種種形變。以求飲食。
【現代漢語翻譯】 現代漢語譯本 『者』，不過是個不守規矩的道人罷了，卻冒犯了眾多神靈，還濫用福報善行，所以才派我來監察他。』僧人給他食物，鬼說：『我自己有糧食，不能吃你的東西。』僧人問：『鬼懂得真多。我從哪裡來？是什麼原因做了道人？』鬼回答說：『從人道而來，出家是你的因緣，也是你本來的誓願。』僧人問及那些已故和未故之人的生死去向，鬼都能大概回答，而且很有靈驗。類似的事情很多，所以不一一記載。僧人說：『人鬼之道不同，你既然不求食物，為何久留於此？』鬼說：『這裡有一個女子，應該被收捕，但她奉戒精勤，所以難以得手，因此我才逗留至今。打擾了主人，實在慚愧。』自此以後，鬼就不太顯現身形了，後來去看的人，只能聽到聲音。 當時是元嘉十年（433年）。到了三月二十八日，鬼對文宣說：『我只是暫時來寄住，而你傾家蕩產地營求福報，讓我如此畏懼，怎麼能久留呢？』孝祖說：『聽憑你寄住，為何佔據別人先亡的靈位呢？』鬼回答說：『你家去世的人，各有歸屬，這個座位空著，所以我才暫時寄住。』於是就告辭離開了。 （天啟三年（1623年），贊年十三歲，順德縣馬岡村，有個叫梁念賓的人，與弟弟和女婿，同住在陽江城內的丁屋巷。他們都是水師的士兵。當時福建的幾百艘賊船，來到陽江港口，朝廷調動五縣的兵艦去征討，結果戰敗，被殺和溺水的人，有數千人。第二天軍隊班師回朝，而梁念賓等人失蹤了。他的妻子就請道士，拿著幡竿出城，到河邊招魂。妻子拿著幡竿覺得很重，道士說：『頭七應該會回來。』梁念賓的女兒在靈桌下篩灰，用蓆子嚴密地圍起來，驗證真假。第二天黎明，其他人去看，發現灰燼全是山羊的足跡。道士說：『被打落到畜生道了。』第二年，梁念賓等三人，從福建沿路乞討回來。由此可以驗證，鬼大多是欺騙，會詐現各種形變，以求飲食。
【English Translation】 English version 『That 「one」 is just an undisciplined Daoist who has offended many deities and abused blessings and good deeds. That』s why I was sent to monitor him.』 The monk offered him food, but the ghost said, 『I have my own provisions and cannot eat yours.』 The monk asked, 『The ghost knows so much. Where did I come from? What caused me to become a Daoist?』 The ghost replied, 『You came from the human realm. Becoming a monk is your predestined fate and your original vow.』 The monk inquired about the destinations of the living and the dead, and the ghost answered them all accurately and with spiritual efficacy. There were many such instances, so they are not all recorded here. The monk said, 『The paths of humans and ghosts are different. Since you do not seek food, why do you linger here?』 The ghost said, 『There is a woman here who should be captured, but she diligently observes the precepts, making it difficult to apprehend her. That is why I have stayed until now. I am ashamed to have disturbed the host.』 From then on, the ghost rarely appeared in physical form, and those who went to see him could only hear his voice. This occurred in the tenth year of Yuanjia (433 AD). On the twenty-eighth day of the third month, the ghost said to Wen Xuan, 『I am only temporarily lodging here, but you are exhausting your family』s wealth in seeking blessings, which makes me so fearful that I cannot stay long.』 Xiao Zu said, 『I allow you to lodge here, but why did you occupy the spirit tablet of someone else』s deceased ancestor?』 The ghost replied, 『The deceased of your family each have their own place. This seat was empty, so I temporarily lodged there.』 Then he departed. (In the third year of Tianqi (1623 AD), Zan, at the age of thirteen, in Magang Village, Shunde County, there was a man named Liang Nianbin who lived with his younger brother and son-in-law in Dingwu Lane in Yangjiang City. They were all soldiers in the navy. At that time, hundreds of pirate ships from Fujian came to Yangjiang Port, and the court mobilized warships from five counties to suppress them. The battle was lost, and thousands were killed or drowned. The next day, the army returned, but Liang Nianbin and the others were missing. His wife then invited a Daoist priest to take a banner out of the city to summon the souls by the river. The wife felt the banner was very heavy, and the Daoist priest said, 『They should return on the seventh day.』 Liang Nianbin』s daughter sifted ashes under the spirit table, surrounding it tightly with mats to verify the truth. At dawn the next day, others went to look and saw that the ashes were all footprints of mountain goats. The Daoist priest said, 『They have been cast into the animal realm.』 The following year, Liang Nianbin and the three others returned from Fujian, begging for food along the way. From this, it can be verified that ghosts are mostly deceitful and will falsely manifest various forms to seek food and drink.
然人既死。神入六道。生天者。則有自然衣食。聞人間五穀雜食穢氣。上薰四十萬里。生人畜者。入胎則形神相隔。那得還歸。惟鬼一道。可以往來。而有管攝者。不得自由。縱受生未定其中陰身。惟以香資身。不食段食。而亦不知所趣向處。惟業緣報定。方往受生處而托胎也。今時世俗設靈位。多是求食之鬼。詐作親形。或是隨道士巫覡。覓食之魑魎。致令妻子親屬。或喜或怖。妄生憂苦也)。
長安
○王胡者。叔死數載。元嘉二十三年。忽現形還家責胡。以修謹有闕。家事不理。罰胡五杖。傍人與鄰里並聞其語。及杖聲。又見杖瘢跡。而不睹其形。惟胡猶得親接。叔謂胡曰。吾不應死。神道須吾算諸鬼錄。今大從吏兵。恐驚損墟里。故不將進耳。胡亦大見眾鬼。紛鬧若村外。俄然叔辭去曰。吾來年七月七日。當復暫還。欲將汝行。遊歷幽途。使知罪福之報也。不須費設。若意不已。止可茶來耳。至期。果還。語胡家人云。吾今將胡遊觀畢。當使還。不足憂也。胡即頓臥床上。泯然如盡。叔於是將胡。遍觀群山。備睹鬼怪。末至嵩高山。諸鬼遇胡。並有饌設。餘俗味不異世中。惟姜甚脆美。胡欲壞將還。左右人笑胡云。止可此食。不得將還也。胡末見一處。屋宇華曠。帳筵精整。有二少僧居焉。胡造
【現代漢語翻譯】 現代漢語譯本 然而人既然死了，神識便進入六道輪迴。往生天道者，自然有衣食無憂。但聞到人間五穀雜糧的污濁氣味，從下方薰染四十萬里。轉生為人或畜生者，入胎后形體和神識便相互隔絕，哪裡還能返回？只有鬼道，可以往來。但有管轄約束，不得自由。即使是尚未決定投胎的中陰身，也只能依靠香火來滋養自身，不食用粗糙的食物，也不知道該去向何處。只有業緣果報確定后，才前往受生之處投胎。現在世俗設立靈位，大多是求食的鬼魂，假裝成親人的樣子。或是跟隨道士、巫師，尋找食物的魑魅魍魎，導致妻子親屬或喜或怖，憑空產生憂愁痛苦。
長安
王胡這個人，叔父去世數年。元嘉二十三年（公元446年），忽然顯形回家責備王胡，說他修持不夠虔誠，家事沒有料理好，懲罰王胡五杖。旁邊的人和鄰居都聽到說話的聲音和杖打的聲音，也看到杖痕，但看不到鬼的形體。只有王胡還能親身接觸。叔父對王胡說：『我不應該死，神道需要我來計算鬼的記錄。現在我帶領著很多吏兵，恐怕驚擾損壞村莊，所以沒有帶他們進來。』王胡也看到很多鬼，喧鬧得像村外一樣。不久，叔父告辭離去，說：『我明年七月七日，會再次回來，暫時帶你遊歷幽冥之路，讓你知道罪福的報應。』不需要花費祭祀，如果實在想表達心意，只需準備茶水即可。到了約定的日期，叔父果然回來了，告訴王胡的家人說：『我今天帶王胡遊覽完畢，就會讓他回來，不用擔心。』王胡隨即躺在床上，昏迷不醒，如同死去一般。叔父於是帶著王胡，遍觀群山，盡覽鬼怪。最後到達嵩高山，眾鬼遇到王胡，都設有宴席。其餘食物的味道和世間沒有不同，只有姜非常脆嫩美味。王胡想要帶一些回去，左右的人笑著對王胡說：『只能在這裡吃，不能帶回去。』王胡最後看到一處，房屋寬敞華麗，帳篷坐席精緻整潔，有兩位年輕的僧人居住在那裡。王胡前去拜訪。
【English Translation】 English version However, once a person dies, their spirit enters the six realms of reincarnation. Those who are reborn in the heavens naturally have clothing and food without worry. But they smell the foul odor of human grains and mixed foods, which rises and taints the area 400,000 miles below. Those who are reborn as humans or animals, their form and spirit are separated upon entering the womb, how can they return? Only the realm of ghosts allows for coming and going. But there are those who govern and restrain them, so they are not free. Even the intermediate state (antarabhava) before rebirth is determined, they can only nourish themselves with incense, not eating coarse food, and they do not know where to go. Only when the karmic conditions are determined, do they go to the place of rebirth to enter the womb. Nowadays, the ancestral tablets set up by the common people are mostly for ghosts seeking food, pretending to be the form of relatives. Or they are chimei (魑魅, mountain demons) and wangliang (魍魎, water spirits) who follow Taoist priests and shamans, seeking food, causing wives and relatives to be either happy or fearful, creating worries and suffering out of nothing.
Chang'an
There was a man named Wang Hu, whose uncle had died several years prior. In the twenty-third year of Yuanjia (元嘉, 446 AD), he suddenly appeared at Wang Hu's home to reprimand him, saying that his cultivation was not devout enough and that he had not managed the household affairs well, punishing Wang Hu with five strokes of a staff. The people nearby and the neighbors all heard the sound of speech and the sound of the staff, and they also saw the marks of the staff, but they could not see the form of the ghost. Only Wang Hu could personally interact with him. The uncle said to Wang Hu: 'I should not have died, the divine realm needs me to calculate the records of the ghosts. Now I am leading many officials and soldiers, I am afraid of disturbing and damaging the village, so I did not bring them in.' Wang Hu also saw many ghosts, making a commotion like outside the village. Soon, the uncle bid farewell and left, saying: 'I will come back again on the seventh day of the seventh month next year, and temporarily take you to travel the path of the underworld, so that you may know the retribution of sins and blessings.' There is no need to spend money on sacrifices, if you really want to express your feelings, just prepare tea. On the appointed date, the uncle indeed returned, and told Wang Hu's family: 'I will take Wang Hu to tour around today, and then I will let him return, do not worry.' Wang Hu then lay down on the bed, unconscious, as if he had died. The uncle then took Wang Hu to tour the mountains, and see all kinds of ghosts. Finally, they arrived at Mount Songgao, and the ghosts all prepared banquets when they met Wang Hu. The taste of the other food was no different from that in the world, only the ginger was very crisp and delicious. Wang Hu wanted to take some back, and the people around him laughed at Wang Hu, saying: 'You can only eat it here, you cannot take it back.' Wang Hu finally saw a place, the houses were spacious and magnificent, the tents and seats were exquisite and neat, and there were two young monks living there. Wang Hu went to visit.
之。二僧為設雜果檳榔等。胡遊歷久之。備見罪福苦樂之報。乃辭歸。叔謂胡曰。汝既已知善之可修。宜當在家。白足阿練。戒行精高。可師事也。胡既奉此諫。往其寺中。遂見嵩山上年少僧者。遊學眾中。胡大驚。與叔乖闊。問何時來。二僧答云。貧道本住此寺。往日不憶與君相識。胡復說嵩高之遇。二僧云。君謬耳。豈有此耶。至明日。二僧無何而去。胡乃具告諸沙門。敘說往日嵩山所見。眾咸驚怪。即追求二僧。不知所在。乃悟其神僧焉。元嘉末。有長安僧曇爽。來游江南。具說如此也(沙門曇始。跣行泥水不污。足色逾白故時人謂白足阿練也。甚為魏虜所敬)。
榮陽
○尚書僕射鄭鮮之。元嘉四年。從大駕巡京至都。夕暴亡。乃倚靈幾語家人曰。吾壽命久盡。早應過世。賴比歲來。敬信佛法。放生布施。以此功德。延駐數年耳。夫幽顯報應。有若影響。宜放落俗務。崇心大教。於時勝貴多皆聞之(右三出冥報記)。
京師
○瓦官寺。慧果法師。婺州人。宋初游京師。止瓦官寺。嘗于廁前。見一鬼致敬于果云。昔為眾僧作維那。小不如法。墮在啖糞鬼中。法師德素高明。又慈悲為意。愿助以拔濟之方。昔有錢三千文。埋在柿樹根下。愿取以為福。果即告眾掘取。果得錢三千文。為
【現代漢語翻譯】 現代漢語譯本： 之後，兩位僧人為他準備了各種水果、檳榔等。胡某遊歷了很久，詳細見到了罪惡、幸福、痛苦、快樂的報應，於是告辭回家。叔父對胡某說：『你既然已經知道善是可以修行的，就應該在家，跟隨白足阿練（指沙門曇始，因其赤腳行走于泥水中而不染污，足色白皙而得名，深受魏國敬重）修行，他的戒律精嚴，德行高尚，可以作為你的老師。』胡某聽從了這個建議，前往那座寺廟，於是見到了嵩山上年輕的僧人，在遊學的人群中。胡某非常驚訝，與叔父分別后，問他們是什麼時候來的。兩位僧人回答說：『貧道本來就住在這座寺廟裡，往日不記得與你相識。』胡某又說了在嵩山遇到的事，兩位僧人說：『你錯了，哪有這樣的事呢？』到了第二天，兩位僧人無緣無故地離開了。胡某於是把事情詳細地告訴了各位沙門（出家修道的人），敘述了往日在嵩山所見。大家都感到驚奇怪異，立即尋找兩位僧人，卻不知道他們去了哪裡，這才明白他們是神僧啊。元嘉（劉宋文帝年號，424-453年）末年，有長安的僧人曇爽，來遊歷江南，詳細地說了這件事。 榮陽 尚書僕射鄭鮮之，元嘉四年（427年），跟隨皇帝巡視京城到達都城，晚上突然去世，於是靠在靈幾上對家人說：『我的壽命早就盡了，早應該過世。幸虧近幾年來，敬信佛法，放生布施，憑藉這些功德，才得以延續幾年壽命。幽冥和顯世的報應，就像影子跟隨形體一樣。應該放下世俗事務，崇尚佛法大教。』當時很多達官顯貴都聽說了這件事。 京師 瓦官寺的慧果法師，婺州人，宋朝（指南朝劉宋）初年遊歷京城，住在瓦官寺。曾經在廁所前，見到一個鬼向慧果法師致敬說：『我以前為眾僧擔任維那（寺院中負責管理僧眾事務的僧人），因為稍微有些不如法，墮落在啖糞鬼中。法師您的德行一向高明，又慈悲為懷，希望您能幫助我找到解脫的方法。我以前有錢三千文，埋在柿子樹根下，希望您能取出來為我做功德。』慧果法師立即告訴大家挖掘，果然得到了錢三千文，為
【English Translation】 English version: Afterwards, the two monks prepared various fruits, betel nuts, and the like for him. Hu traveled for a long time and saw in detail the retribution of sins, blessings, suffering, and joy, and then bid farewell to return home. His uncle said to Hu: 'Now that you know that good can be cultivated, you should stay at home and follow the White-Footed Aranya (referring to the monk Tan Shi, named for walking barefoot in mud and water without getting dirty, and having white feet, highly respected by the Wei people), whose precepts are strict and whose virtue is high, as your teacher.' Hu followed this advice and went to that temple, where he saw the young monks from Mount Song, among the traveling scholars. Hu was very surprised, having been separated from his uncle, and asked when they had arrived. The two monks replied, 'This poor monk has always lived in this temple and does not remember knowing you in the past.' Hu then spoke of his encounter at Mount Song. The two monks said, 'You are mistaken; how could such a thing be?' The next day, the two monks left for no reason. Hu then told all the Shramanas (monks who have left home to cultivate the Way) in detail about what he had seen at Mount Song in the past. Everyone was surprised and immediately searched for the two monks, but did not know where they had gone, and then realized that they were divine monks. At the end of the Yuanjia period (reign of Emperor Wen of the Liu Song Dynasty, 424-453 AD), a monk named Tan Shuang from Chang'an came to travel in Jiangnan and spoke of this matter in detail. Rongyang Shangshu Pu She (Assistant Minister) Zheng Xianzhi, in the fourth year of Yuanjia (427 AD), followed the emperor on an inspection tour of the capital and arrived at the capital city. He suddenly died in the evening, so he leaned on the spirit table and said to his family: 'My life was long exhausted and I should have passed away long ago. Fortunately, in recent years, I have respected and believed in Buddhism, released living beings, and given alms. With these merits, I have been able to extend my life for several years. The retribution of the unseen and the seen is like a shadow following the body. You should put aside worldly affairs and revere the great teachings of Buddhism.' At that time, many dignitaries heard about this. Capital The Dharma Master Huiguo of Waguan Temple, a native of Wuzhou, traveled to the capital in the early years of the Song Dynasty (referring to the Liu Song Dynasty of the Southern Dynasties) and lived in Waguan Temple. Once, in front of the toilet, he saw a ghost paying respects to Dharma Master Huiguo, saying: 'I used to serve as the Vina (a monk in charge of managing the affairs of the Sangha in the temple) for the Sangha, and because I was slightly improper, I fell into the Dung-Eating Ghost realm. Your virtue, Dharma Master, has always been high and you are compassionate. I hope you can help me find a way to liberation. I used to have three thousand coins buried under the root of the persimmon tree. I hope you can take them out and make merit for me.' Dharma Master Huiguo immediately told everyone to dig, and indeed they found three thousand coins, for
造法華經一部。並設齋供。后夢見此鬼云。已得改生。大勝昔日也(出梁高僧傳)。
王文明
○宋泰始末。作江安令。妻久病。女于外為母作粥將熟。變而為血。棄之更作。亦復如初。如此者再三。母尋亡沒。其後兒女在靈前哭。忽見其母臥靈床上。貌若平生。諸兒號感。奄然而滅。文明先愛其妻手下婢。妊身將產。葬其妻日。使婢守屋。餘人悉詣墓所。部伍始發。妻便現形。入戶打婢。其後諸女為父辦食。殺雞刳洗已竟。雞忽跳起軒首長鳴。文明尋卒。諸男相繼喪亡(出述異記)。
東海
○何澹之。宋大司農。不信經法。多行殘害。永初中得病。見一鬼形甚長壯。牛頭人身。手執鐵叉。晝夜守之。憂怖屏營。使道家作章符印箓。備諸禳絕。而猶見如故。相識沙門慧義。聞其病往候。澹之為說所見。慧曰。此是牛頭阿旁也。罪福不昧。唯人所招。君能轉心向法。則此鬼自消。澹之迷狠不革。頃之遂死(出冥祥記)。
張乙
○泰始中。被鞭瘡痛。人教燒死人鬼末以傅之。雇同房小兒。登岡。取一髑髏。燒以傅瘡。其夜戶內有爐火。燒此小兒手。又空中有物。按小兒頭內火中。罵曰。汝何以燒我頭。今以此火償汝。小兒大喚曰。張乙燒爾。答曰。汝不取與張乙。張乙那得燒之
【現代漢語翻譯】 現代漢語譯本 抄寫法華經一部，並且設定齋飯供養。後來夢見這個鬼說，已經得到改生的機會，比以前好多了（出自《梁高僧傳》）。
王文明
宋泰始年間（465-471年），擔任江安縣令。妻子長期生病，女兒在外面為母親做粥，快要煮熟的時候，粥變成了血。倒掉重新做，還是這樣。這樣做了兩三次，母親不久就去世了。之後兒女在靈前哭泣，忽然看見他們的母親躺在靈床上，容貌和活著的時候一樣。孩子們哭得很傷心，母親突然消失了。王文明之前喜歡他妻子手下的一個婢女，婢女懷孕快要生了。埋葬他妻子的那天，讓婢女守著房子，其餘的人都去墓地。隊伍剛出發，他的妻子就顯形，進入房間毆打婢女。之後女兒們為父親準備食物，殺雞剖開清洗完畢，雞忽然跳起來，昂著頭長鳴。王文明不久也去世了。他的兒子們也相繼死亡（出自《述異記》）。
東海
何澹之，宋朝的大司農，不相信佛經，經常做殘害生命的事情。宋永初年間（420-422年）得了病，看見一個鬼，形狀非常高大強壯，牛頭人身，手裡拿著鐵叉，日夜守護著他。他非常憂愁害怕，請道士做法事，寫符咒，蓋印章，用各種方法來消除災禍，但是鬼仍然出現。他認識的沙門慧義，聽說他生病了就去探望他。何澹之把所見到的鬼告訴了慧義。慧義說：『這是牛頭阿旁（佛教傳說中的獄卒）啊。罪和福是分明的，都是人自己招來的。您如果能轉變心意信奉佛法，這個鬼自然就會消失。』何澹之執迷不悟，不久就死了（出自《冥祥記》）。
張乙
宋泰始年間（465-471年），張乙被鞭打后瘡很痛，有人教他燒死人的頭骨磨成粉敷在瘡上。他僱傭了同屋的小孩，讓他登上山岡，取一個死人頭骨。燒了之後敷在瘡上。當天晚上，屋裡有爐火，燒到了這個小孩的手。又有東西在空中，按著小孩的頭往火里按，罵道：『你為什麼要燒我的頭？現在用這火來償還你。』小孩大聲喊叫說：『是張乙燒你的。』那東西回答說：『你如果不拿給張乙，張乙怎麼能燒我呢？』
【English Translation】 English version He copied a volume of the Lotus Sutra and offered a vegetarian feast. Later, he dreamed that this ghost said that he had been reborn and was much better off than before (from Biographies of Eminent Monks of the Liang Dynasty).
Wang Wenming
During the Tai Shi period of the Song Dynasty (465-471 AD), Wang Wenming served as the magistrate of Jiang'an County. His wife was ill for a long time. His daughter was outside cooking porridge for her mother, and when it was almost ready, it turned into blood. She threw it away and made it again, but it was the same as before. This happened two or three times, and soon after, the mother died. Later, the children were crying before the spirit tablet when they suddenly saw their mother lying on the spirit bed, looking as she did when she was alive. The children cried sadly, and then she suddenly disappeared. Wang Wenming had previously been fond of a maidservant of his wife, who was pregnant and about to give birth. On the day of his wife's burial, he had the maidservant guard the house while everyone else went to the tomb. As the procession was just starting, his wife appeared, entered the house, and beat the maidservant. Later, the daughters were preparing food for their father, and after killing and cleaning a chicken, the chicken suddenly jumped up, raised its head, and crowed loudly. Wang Wenming soon died as well. His sons also died one after another (from Records of Strange Events).
Donghai
He Danzhi, the Grand Minister of Agriculture of the Song Dynasty, did not believe in Buddhist scriptures and often committed acts of cruelty. During the Yongchu period (420-422 AD), he became ill and saw a ghost that was very tall and strong, with a bull's head and a human body, holding an iron fork, guarding him day and night. He was very worried and afraid, and he had Taoists perform rituals, write talismans, and stamp seals to ward off the disaster, but the ghost still appeared. A Shramana (Buddhist monk) named Huiyi, whom he knew, heard that he was ill and went to visit him. He Danzhi told Huiyi about the ghost he had seen. Huiyi said, 'This is Gomukha Apara (a jailer in Buddhist mythology with a bull's head). Sin and merit are distinct, and they are brought about by one's own actions. If you can change your mind and turn to the Dharma, this ghost will naturally disappear.' He Danzhi remained stubborn and unrepentant, and soon died (from Records of Mysterious Retribution).
Zhang Yi
During the Tai Shi period (465-471 AD), Zhang Yi's whip wounds were very painful. Someone told him to burn a dead person's skull, grind it into powder, and apply it to the wounds. He hired a young boy who lived in the same room to climb a hill and fetch a dead person's skull. After burning it and applying it to the wounds, that night, there was a fire in the house that burned the boy's hand. Then something in the air pressed the boy's head into the fire, cursing, 'Why did you burn my head? Now I will repay you with this fire.' The boy shouted loudly, 'Zhang Yi burned you!' The thing replied, 'If you hadn't given it to Zhang Yi, how could Zhang Yi have burned me?'
。按頭良久。發然都盡。皮肉焦爛。然後舍之。乙大怖。送所餘骨。埋反故處。酒肉醊之。無復災異也(出述異記○問。人死魂入六道。那得守此枯骨。答。此已墮鬼道。無人祭祀。復無所依託。故守枯骨而瞋。豈能燒鬼耶)。
襄城
○李頤者。其父為人不信妖邪。有一宅由來兇。不可居。居者輒死。父便買居之。多年安吉。子孫昌盛。為二千石。當徙家之官。臨去。請會內外親戚酒食。將行。父乃言曰。天下竟有吉兇否。此宅由來言兇。自吾居之多年安吉。乃得遷官。鬼為何在。自今已后。便為吉宅。居者住止。心無所嫌也。語訖。如廁。須臾。見壁中有一物。如卷席大。高五尺許正白。便還。取刀斫之中斷。便化為兩人。復橫斫之。又成四人。便奪取刀。反斫李殺。持至座上。斫殺其子弟。凡姓李必死。惟異姓無他。頤尚幼在抱。家內知變。乳母抱出後門。藏他家。止其一身獲免。頤字景真。位至湘東太守(出續搜神記)。
齊
會稽
○弘明法師。永明中。止雲門寺。誦法華經。禮懺為業。每旦水瓶自滿。實諸天童子。為給使也。又感虎來入室。伏床前。久之乃去。又見小兒來聽經云。昔是此寺沙彌。為盜僧廚食。今墮廁中。聞上人讀經。故力來聽。愿助方便。冀免斯累。明
【現代漢語翻譯】 現代漢語譯本：按著他的頭很長時間，頭髮突然全部掉光，皮肉焦爛，然後才放過他。乙非常害怕，送回剩餘的骨頭，埋回原來的地方，用酒肉祭祀它，之後就沒有再發生災異了。（出自《述異記》○問：人死後魂魄進入六道輪迴，怎麼會守著這些枯骨呢？答：這已經墮入鬼道，沒有人祭祀，又沒有可以依託的地方，所以才守著枯骨而怨恨，難道還能燒死鬼嗎？）
襄城
○李頤的父親，向來不相信妖邪。有一處住宅，一直以來都說很兇，不能住人，住進去的人往往會死。他的父親就買下住進去，多年來平安吉祥，子孫昌盛，官至二千石。將要搬家去上任，臨走時，請來內外親戚飲酒吃飯。將要出發時，他的父親才說：『天下究竟有沒有吉兇呢？這處住宅一直以來都說很兇，自從我住進來，多年來平安吉祥，才得以陞官。鬼在哪裡呢？從今以後，就作為吉祥的住宅，住在這裡的人，心裡不要有什麼顧慮。』說完，去上廁所。一會兒，看見墻壁中有一個東西，像捲起來的蓆子那麼大，高五尺左右，純白色。便回去拿刀砍成兩段，就變成兩個人，又橫著砍，又變成四個人。便奪過刀，反過來砍殺李頤，拿著刀到座位上，砍殺他的子弟，凡是姓李的必定被殺，只有異姓的人沒有其他災禍。李頤當時還小，被抱在懷裡，家裡人知道發生了變故，乳母抱著他從後門逃出，藏在別人家，只有他一個人倖免於難。李頤字景真，官位做到湘東太守（出自《續搜神記》）。
齊
會稽
○弘明法師，永明（483-493）年間，住在雲門寺，誦讀《法華經》，以禮拜懺悔為功課。每天早晨，水瓶自己裝滿水，是諸天童子為他供給使喚。又感應到老虎來到房間，趴在床前，很久才離開。又看見一個小孩子來聽經，說：『我以前是這座寺廟的沙彌（śrāmaṇera，佛教出家男子），因為偷盜僧眾的食物，現在墮落在廁所里。聽到上人您讀經，所以努力前來聽經，希望您能幫助我，讓我免除這種困境。』弘明
【English Translation】 English version: He pressed his head for a long time, until all his hair fell out, his skin and flesh were charred and rotten, and then he let him go. Yi was terrified and sent back the remaining bones, burying them in their original place, and offered wine and meat as a sacrifice. After that, no more disasters occurred. (From Shu Yi Ji ○ Question: When people die, their souls enter the six realms of reincarnation, how can they guard these dry bones? Answer: This one has already fallen into the ghost realm. Since there is no one to offer sacrifices and no place to rely on, they guard the dry bones and resent. How could they burn a ghost?)
Xiangcheng
○ Li Yi's father never believed in妖邪 (yāoxié,妖邪 means demons and evil spirits). There was a house that had always been said to be兇 (xiōng, means ominous), and uninhabitable; those who lived in it would often die. His father bought it and lived there. For many years, they were safe and auspicious, and his descendants prospered. He became an official with a salary of two thousand shi (石, a unit of volume used to measure grain, also used to indicate the salary of officials). When he was about to move to his new post, he invited relatives and friends for a feast. As he was about to leave, his father said, 'Is there really good or bad fortune in the world? This house has always been said to be ominous, but since I have lived here, we have been safe and auspicious for many years, and I have been promoted. Where are the ghosts? From now on, let it be considered an auspicious house. Those who live here should have no worries in their hearts.' After speaking, he went to the toilet. After a while, he saw something in the wall, as big as a rolled-up mat, about five feet tall, and pure white. He went back and took a knife to chop it in half, and it turned into two people. He chopped it horizontally again, and it turned into four people. They snatched the knife and killed Li Yi. They took the knife to the seat and killed his sons and brothers. All those with the surname Li were killed, but those with other surnames were unharmed. Li Yi was still young and being held in his arms. The family knew what was happening, and the wet nurse carried him out the back door and hid him in another house. Only he was spared. Li Yi's courtesy name was Jingzhen, and he rose to the position of Prefect of Xiangdong (From Xu Sou Shen Ji).
Qi
Kuaiji
○ Dharma Master Hongming, during the Yongming (永明, 483-493) period of the Qi dynasty, resided at Yunmen Temple. He recited the Lotus Sutra and practiced repentance as his daily work. Every morning, his water bottle would fill itself with water, provided by the celestial children as servants. He also sensed a tiger coming into his room, lying in front of his bed, and leaving after a long time. He also saw a small child coming to listen to the sutra, saying, 'I used to be a śrāmaṇera (沙彌, Buddhist novice monk) at this temple. Because I stole food from the monastic kitchen, I am now fallen into the toilet. Hearing the venerable one reciting the sutra, I have made an effort to come and listen. I hope you can help me so that I can be freed from this predicament.' Hongming
為說法。領解方隱。後山精來撓惱。明乃捉取。以腰繩系之。鬼謝遂放。因之永絕(出梁高僧傳)。
靈苑
○曇超禪師。建元末。居錢塘靈苑山。一夕忽聞風雷之聲。見一人執笏而進。稱嚴鎮陳通。須臾。有一人至。形甚端正。羽衛連翩。下席禮敬。自稱弟子。居在七里。任周此地。承禪師至。蒙師留蒼生之福。然富陽民。無故鑿麓山下為磚。斷壞龍室。群龍共忿。誓三百日不雨。今已一百日餘。田種永罷。師既道德通神。屈師往龍處。潤澤蒼生。超曰。興云降雨。此檀越力。吾何能哉。神曰。弟子部曲。止能興云。不能降雨。是故相請耳。超諾之。超乃南行五里。至赤庭山。遙為龍咒愿說法。至夜群龍作人來禮超。乞受三歸。晡時。俄而大雨。即往臨泉寺。臨縣令聞辦舟迎超。超即日遁還靈苑(出梁高僧傳並通戴)。
楊州
○白塔寺沙門道昶掌知僧物。自在侵用。忽有冥官數人。白日入房。曳昶下地。欲斷其頸。昶驚叫乞命。官厲聲言。合房資財。並送還僧。當放汝活。昶叩頭言。不敢違命。即鳴鐘集眾。盡舍衣服。造像設齋。冥官三日復至。見昶一缽一衲。不言而去。昶自是勉勵進修。卒成明行。
瑯玡
○攝山。法度法師。宋末游于京師。齊郡高士名僧紹。抗跡人外
【現代漢語翻譯】 現代漢語譯本： 為他說法，領悟了解脫的方便法門。後來山精前來侵擾，法明於是捉住它，用腰帶捆綁起來。山精求饒，法明就放了它，從此山精永遠絕跡。（出自《梁高僧傳》）
靈苑
曇超禪師，在建元（南朝齊，479-482年）末年，居住在錢塘的靈苑山。一天晚上忽然聽到風雷的聲音，看見一個人拿著笏板走進來，自稱是嚴鎮的陳通。一會兒，有一個人來到，形貌非常端正，羽衛成群，走下座位行禮，自稱是弟子，居住在七里，負責管理這片地方。聽說禪師來到，蒙受禪師的庇佑，這是蒼生的福氣。然而富陽的百姓，無緣無故地開鑿麓山下方的土地來燒磚，破壞了龍的住所，群龍都很憤怒，發誓三百年不下雨。現在已經一百多天了，田里的莊稼都荒廢了。禪師您道德高尚，神通廣大，懇請您前往龍的住所，降雨來滋潤蒼生。曇超說：『興云降雨，這是檀越（施主）的力量，我有什麼能力呢？』神說：『弟子及其部下，只能興云，不能降雨，所以才來請求您。』曇超答應了。曇超於是向南走了五里，到達赤庭山，遙遠地為龍咒愿說法。到了晚上，群龍化作人形來禮拜曇超，請求接受三歸依。傍晚時分，忽然下起了大雨。曇超隨即前往臨泉寺，臨安縣令聽說后準備船隻迎接曇超，曇超當天就逃回了靈苑。（出自《梁高僧傳》並《通戴》）
揚州
白塔寺的沙門道昶掌管寺廟的僧人物品，私自挪用。忽然有幾個冥官在白天進入他的房間，把道昶拖到地上，想要砍斷他的脖子。道昶驚叫求饒。冥官厲聲說：『把寺廟的資財全部送還給僧眾，就放你活命。』道昶叩頭說：『不敢違抗命令。』隨即敲鐘召集僧眾，全部捨棄衣服，建造佛像，設定齋飯。冥官三天後再次來到，看見道昶只有一缽一衲，一句話也沒說就離開了。道昶從此勉勵自己，精進修行，最終成為德行高尚的人。
瑯琊
攝山的法度法師，在宋（南朝宋，420-479年）末年遊歷京師，齊郡的高士名僧紹，行為高潔，超脫世俗。
【English Translation】 English version: He preached the Dharma, leading to the understanding of expedient means for liberation. Later, a mountain spirit came to harass him. Fa Ming then captured it, tying it with his waist cord. The spirit begged for mercy, and Fa Ming released it, after which the mountain spirit never appeared again. (From the Biographies of Eminent Monks of the Liang Dynasty)
Lingyuan
Chan Master Tan Chao lived in Lingyuan Mountain in Qiantang at the end of the Jianyuan era (Southern Qi Dynasty, 479-482 CE). One night, he suddenly heard the sound of wind and thunder and saw a person holding a scepter approaching. He claimed to be Chen Tong of Yan Town. After a while, another person arrived, with a very dignified appearance and surrounded by feathered guards. He descended from his seat and paid respects, calling himself a disciple residing in Qili, in charge of this area. Hearing of the Chan Master's arrival, he said it was a blessing for all living beings. However, the people of Fuyang, for no reason, were digging under Lushan Mountain to make bricks, destroying the dragon's dwelling. The dragons were all angry and vowed not to rain for three hundred days. Now it has been more than a hundred days, and the crops in the fields have been abandoned. Since the Master has high morality and great spiritual powers, I implore you to go to the dragon's dwelling and bring rain to nourish all living beings. Tan Chao said, 'Raising clouds and bringing rain is the power of the danyue (patron), what ability do I have?' The spirit said, 'My disciples and I can only raise clouds, but we cannot bring rain, so I have come to ask for your help.' Tan Chao agreed. Tan Chao then traveled five miles south to Chiting Mountain and remotely recited mantras and preached the Dharma for the dragons. At night, the dragons transformed into human form and came to pay respects to Tan Chao, requesting to take the Three Refuges. At dusk, it suddenly rained heavily. Tan Chao then went to Linquan Temple. The magistrate of Lin'an County heard about this and prepared boats to welcome Tan Chao, but Tan Chao fled back to Lingyuan that day. (From the Biographies of Eminent Monks of the Liang Dynasty and Tong Dai)
Yangzhou
The shramana Dao Chang of Baita Temple was in charge of the monastery's property and used it for his own purposes. Suddenly, several underworld officials entered his room in broad daylight, dragged Dao Chang to the ground, and wanted to cut off his neck. Dao Chang cried out in fright and begged for his life. The officials sternly said, 'Return all the monastery's property to the monks, and we will let you live.' Dao Chang kowtowed and said, 'I dare not disobey.' He immediately rang the bell to gather the monks, gave up all his clothes, built Buddha statues, and set up a vegetarian feast. The underworld officials came again three days later, saw that Dao Chang had only a bowl and a robe, and left without saying a word. From then on, Dao Chang encouraged himself, diligently cultivated, and eventually became a person of high virtue.
Langya
The Dharma Master Fa Du of Sheshan traveled to the capital at the end of the Song Dynasty (Southern Song Dynasty, 420-479 CE). Shao, a recluse and famous monk of Qi Commandery, was known for his lofty conduct, transcending the mundane.
。隱居攝山。挹度。待以師友之禮。及亡。舍所居為棲霞寺。請度居之。先有道士。欲以寺地為館。住者輒死。及后為寺。猶多恐動。自度居之。群妖皆息。經歲許間。忽有人馬鼓角之聲。俄見一人。持紙名通曰。靳尚。形甚都雅。羽衛亦嚴。致敬度已。乃言。弟子主有此山。七百餘年。神道有法。物不能幹。前諸棲托。或非真正。故死病相繼。亦其命也。法師道德所歸。謹舍以奉給。並愿受五戒。永結來緣。度曰。人神道殊。無容相屈。且檀越血食祭祀。此最五戒所禁。尚曰。若備門徒。輒先去殺。於是辭去。明旦度見一人。送錢一萬。香燭刀子。疏云。弟子靳尚奉供。至月十五日。度為設會。尚又來同眾禮拜行道。受戒而去。攝山廟巫。夢神告曰。吾已受戒于度法師。祠祀勿得殺戮。由是廟同薦。止菜脯而已。度嘗動散寢于地。見尚從外來。以手摩頭足而去。頃之復來。持一琉璃瓶。瓶中如水。以奉度。味甘而冷。其徴感若此。齊竟陵王子良。始安王等。並遙恭以師敬。資給四事。六時無闕也(右二出梁高僧傳)。
南陽
○宋定伯。年少時。夜行。逢鬼。問曰誰。鬼尋復問之。卿復誰。定伯誑言。我是鬼。鬼問。欲至何所。答曰。欲至宛市。鬼言。我亦欲至宛市。遂行數里。鬼言。步行太遲。可共
{ "translations": [ "現代漢語譯本：\n隱居在攝山（山名）。（慧）挹（人名）以師友之禮對待他。去世后，將所居住的地方捨出作為棲霞寺，請（慧）度（人名）居住。先前有道士，想把寺廟的土地作為道館，居住的人往往死亡。等到後來改為寺廟，仍然有很多令人恐懼的事情發生。自從（慧）度居住后，各種妖怪都平息了。經過一年左右的時間，忽然聽到有人馬和鼓角的聲音。不久看見一個人，拿著名片通報說：『靳尚（人名）』，形貌非常文雅，儀仗隊也很莊嚴。向（慧）度致敬后，就說：『弟子是這座山的主人，已經七百多年了。神道有法則，外物不能侵犯。先前那些寄居者，或許不是真正有德之人，所以死病相繼，也是他們的命數。法師道德高尚，弟子謹將此山捨出奉獻給您，並希望受五戒，永遠結下來世的緣分。』（慧）度說：『人神之道不同，不容許互相屈就。而且檀越（施主）用血食祭祀，這是五戒所禁止的。』靳尚說：『如果準備門徒，就先去除殺戮。』於是告辭離去。第二天，（慧）度看見一個人，送來錢一萬，香燭刀子，留言說：『弟子靳尚奉獻。』到了月十五日，（慧）度為此設齋會。靳尚又來和大家一起禮拜行道，受戒后離去。攝山廟裡的巫師，夢見神告訴他說：『我已經從（慧）度法師那裡受戒，祠祀不要殺戮。』因此廟裡共同推薦，只用蔬菜瓜果而已。（慧）度曾經隨意地躺在地上睡覺，看見靳尚從外面來，用手撫摩他的頭和腳后離去。不久又來，拿著一個琉璃瓶，瓶中好像有水，奉獻給（慧）度，味道甘甜而清涼。他的徵兆感應就是這樣。齊（南齊，479年-502年）竟陵王子良（人名）、始安王（人名）等，都遙遠地以師長的禮節恭敬他，供給生活所需的四事，六個時辰都沒有缺少（右二出自《梁高僧傳》）。\n\n南陽（地名）\n\n宋（劉宋，420年-479年）定伯（人名），年少的時候，晚上走路，遇到鬼。鬼問：『你是誰？』（宋定伯）尋問鬼，『你又是誰？』定伯謊稱說：『我是鬼。』鬼問：『想去什麼地方？』回答說：『想去宛市（地名）。』鬼說：『我也想去宛市。』於是走
遞相擔也。定伯曰。大善。鬼便先擔定伯數里。鬼言卿太重。將非鬼耶。定伯言我新死。故身重耳。伯因后擔鬼。鬼略無重。如是再三。定伯復言。我新死。不知鬼。皆何所畏忌。鬼言。惟不喜人唾。於是共行。道遇水。定伯令鬼先度。聽之。了無聲音。定伯自度。漕漼作聲。鬼言。何以聲。定伯曰。新死不習度水故爾。勿怪吾也。行欲至宛市。定伯便擔鬼著頭上急持之。鬼大呼聲。咋咋然索下。不復聽之。徑至宛市中。下著地。化為一羊。便賣之。恐其變化。即連唾之。得錢千五百。而去。於時石崇言定伯賣鬼。得千五百文(出列異傳○石崇晉時人)。
魏
汾州
○玄中寺。釋曇鸞。家近五臺山。神蹟靈異。后往江南。陶隱居處。求覓仙方。陶欣然授以仙方十卷。還至浙江。有鮑郎子神者。一鼓涌浪七日方止。正值波初。無由得度。鸞便往廟所。以情祈告。必如所請當。為起廟。須臾。神即現形。狀如二十歲。告鸞曰。若欲度者。明旦當得。愿不食言。及至明晨。濤猶鼓怒。才入船里。恬然安靜。依斯達到。梁帝見重。因出敕。為江神更起靈廟。后辭帝還魏境。行至洛中。逢中天竺國三藏菩提流支。鸞往啟曰。佛法頗有長生不死法。勝此土仙經者乎。支唾地曰。是何言歟。非相比也。此方。何
【現代漢語翻譯】 現代漢語譯本 互相輪流揹著走。定伯說：『很好。』鬼便先背定伯走了幾里路。鬼說：『你太重了，莫非不是鬼吧？』定伯說：『我剛死，所以身體重罷了。』定伯於是後來背鬼，鬼幾乎沒有重量。像這樣再三。定伯又說：『我剛死，不知道鬼都害怕什麼。』鬼說：『唯獨不喜歡人吐唾沫。』於是共同行走。路上遇到水，定伯讓鬼先過，聽他過水，一點聲音也沒有。定伯自己過水，嘩啦嘩啦地發出聲音。鬼說：『為什麼有聲音？』定伯說：『剛死不習慣過水，所以這樣，不要怪我。』將要走到宛市的時候，定伯便把鬼背在頭上，緊緊地抓住他。鬼大聲叫喊，咋咋地要下來，定伯不聽他的，直接走到宛市中，放在地上，變成一隻羊，便賣了它。怕它變化，就連續向它吐唾沫，得到錢一千五百文。然後離開了。當時石崇說定伯賣鬼，得到一千五百文（出自《列異傳》，石崇是晉朝（266年-420年）時人）。
魏
汾州
玄中寺。釋曇鸞（佛教僧侶）。家靠近五臺山，神蹟靈異。後來前往江南，在陶弘景（煉丹家）處，求覓仙方。陶弘景高興地授予他仙方十卷。返回到浙江，有一個鮑郎子神，一擊鼓涌起波浪七天才停止。正趕上波浪剛起，沒有辦法渡過。曇鸞便前往廟宇，用實情祈告，如果如他所請，當爲他建廟。一會兒，神就顯現出形狀，像二十歲的人，告訴曇鸞說：『如果想要渡過，明天就可以。希望不要食言。』等到第二天早晨，波濤仍然洶涌。剛進入船里，就變得安靜了。依靠這樣到達。梁朝皇帝很器重他，因此下敕令，為江神重新建造靈廟。後來辭別皇帝返回魏境，走到洛陽，遇到中天竺國（古印度）的三藏菩提流支（佛教僧侶）。曇鸞前往請教說：『佛法頗有長生不死之法，勝過此土的仙經嗎？』菩提流支向地上吐唾沫說：『這是什麼話啊！不能相比啊！此方的仙經，怎麼能與佛法相比呢？』
【English Translation】 English version They took turns carrying each other. Ding Bo said, 'Excellent.' The ghost then carried Ding Bo for several miles. The ghost said, 'You are too heavy; could you not be a ghost?' Ding Bo said, 'I just died, so my body is heavy.' Ding Bo then carried the ghost, and the ghost felt almost weightless. This happened several times. Ding Bo then said, 'I just died and don't know what ghosts fear.' The ghost said, 'They only dislike people spitting.' So they walked together. On the way, they encountered water. Ding Bo told the ghost to cross first. He listened, but there was no sound. Ding Bo crossed himself, making a 'splash, splash' sound. The ghost said, 'Why is there a sound?' Ding Bo said, 'I just died and am not used to crossing water, so don't blame me.' As they were about to reach Wan City, Ding Bo carried the ghost on his head and held it tightly. The ghost shouted loudly, desperately trying to get down, but Ding Bo didn't listen. He went straight to the market in Wan City, put it on the ground, and it turned into a sheep, which he then sold. Fearing it would transform again, he spat on it repeatedly, earning 1,500 coins. Then he left. At that time, Shi Chong said that Ding Bo sold a ghost and got 1,500 coins (from Lie Yi Zhuan; Shi Chong was a person from the Jin Dynasty (266-420)).
Wei
Fenzhou
Xuanzhong Temple. The monk Tan Luan (Buddhist monk). His home was near Mount Wutai, a place of divine and miraculous events. Later, he went to Jiangnan, to Tao Hongjing (alchemist), seeking elixirs of immortality. Tao Hongjing happily gave him ten scrolls of elixirs. Returning to Zhejiang, there was a deity named Bao Langzi, whose drumbeat would cause waves to surge for seven days. It happened to be the beginning of the waves, and there was no way to cross. Tan Luan then went to the temple and sincerely prayed, promising to build a temple for him if his request was granted. Soon, the deity appeared in the form of a twenty-year-old, telling Tan Luan, 'If you want to cross, you can tomorrow. I hope you won't break your promise.' The next morning, the waves were still raging. As soon as he entered the boat, it became calm. He reached his destination in this way. The Liang Emperor valued him greatly and issued an edict to rebuild the temple for the River God. Later, he bid farewell to the emperor and returned to the Wei territory. Arriving in Luoyang, he met the Tripitaka Bodhiruci (Buddhist monk) from Central India (ancient India). Tan Luan went to him and asked, 'Does the Buddha-dharma have a method of immortality that surpasses the elixirs of this land?' Bodhiruci spat on the ground and said, 'What are you saying! There is no comparison! How can the elixirs of this land compare to the Buddha-dharma?'
處有長生不死法。縱得長年。少時不死。終輪三有。即以觀經授之曰。此大仙方。依之修行。當得解脫生死。永絕輪迴。后移住汾州北山。石壁玄中寺。一心依經作凈土業。臨終日幡華幢蓋。高映院宇。香氣蓬㶿。寺眾並同矚之。以魏興和四年卒(出梁高僧傳)。
周
河南
○王彥偉。為性兇惡。好遊獵。父母孤養。憐愛極重。每諫不許共惡人交遊。不聽射獵。恐損身命。不存系嗣。偉不從父訓。常獵不止。兼逐惡人。父母既見不止兇行。罰杖五十。身瘡不得出門。以恨父母。伺夜眠之後密以土袋。壓父母口。加身坐上。望氣不出。意令其死。無其瘡瘢。將為卒亡。不疑我作。忽見鬼來入堂。震動家內。大小並覺。翻偉床前。偉便仰臥。土袋已在偉腹。父母蘇覺。遂挽兒腹上土袋。不能去身。偉復見鬼壓土袋上。極困垂死。唱叫救命。合家大小及以鄰人。併力挽之。必竟不移。偉聲不出。但得以手叩頭。合掌而卒(見李歸心錄)。
唐
趙郡
○眭仁茜。邯鄲人也。少事經學。不信鬼神。常欲試其有無。就見死人。學之十餘年。不能得見。后徙家向縣。于路見一人。如天官。衣冠甚暐曄。乘好馬。從五千餘騎。視仁茜而不言。后數見之。常如此。經十年。凡數十相見。后忽駐
【現代漢語翻譯】 現代漢語譯本：有長生不死的方法的地方。即使得到了長壽，年少時沒有死去，最終還是會在三界（三有）中輪迴。於是將《觀經》（《觀無量壽經》的簡稱）傳授給他，說：『這是大仙的藥方，依照它修行，當能解脫生死，永遠斷絕輪迴。』後來移居到汾州北山石壁玄中寺，一心依照《觀經》修習凈土法門。臨終時，幡、花、幢、蓋高高映照著寺院，香氣濃郁。寺里的僧眾都一同看到了這一景象。在魏興和四年（542年）去世（出自《梁高僧傳》）。
周
河南
○王彥偉，天性兇惡，喜歡遊獵。父母年老體衰，非常疼愛他，多次勸諫他不允許和壞人交往，不要去射獵，擔心他損傷身體性命，不能留下後代。王彥偉不聽從父親的教誨，常常打獵不止，還結交壞人。父母見他兇惡的行為不能制止，就用棍杖責罰了他五十下。王彥偉身上長了瘡，不能出門，因此怨恨父母。等到晚上父母睡著后，偷偷地用土袋壓住父母的嘴，又坐在土袋上，希望他們斷氣而死，這樣就沒有瘡傷的痕跡，可以假裝是自然死亡，不會懷疑是他做的。忽然看見鬼來到堂上，震動了整個家，大小都驚醒了。鬼翻到了王彥偉的床前，王彥偉就仰面躺著，土袋已經在王彥偉的肚子上。父母甦醒過來，就拉扯兒子肚子上的土袋，卻不能將土袋從他身上移開。王彥偉又看見鬼壓在土袋上，非常痛苦，快要死了，喊叫救命。全家大小以及鄰居，一起用力拉扯土袋，最終也不能移動。王彥偉發不出聲音，只能用手叩頭，合掌而死（見《李歸心錄》）。
唐
趙郡
○眭仁茜，是邯鄲人。年輕時研究經學，不相信鬼神，常常想試驗一下鬼神是否存在。就去尋找死人，學習了十多年，也不能見到鬼。後來搬家到縣城，在路上看見一個人，像天官一樣，衣帽服飾非常華麗，騎著好馬，跟隨著五千多騎兵。看著眭仁茜卻不說話。後來多次見到他，總是這樣。經過十年，總共見了幾十次。後來忽然停了下來
【English Translation】 English version: There are places with methods for achieving immortality. Even if one attains longevity and does not die young, one will ultimately be reborn in the Three Realms (Three Existences). Thereupon, he imparted the 'Contemplation Sutra' (short for 'The Sutra on Contemplation of Amitāyus Buddha') to him, saying, 'This is the elixir of the great immortal. By practicing according to it, one can be liberated from birth and death, and forever end the cycle of reincarnation.' Later, he moved to the Xuanzhong Temple on the Stone Wall of the Northern Mountain in Fenzhou, wholeheartedly cultivating the Pure Land practice according to the 'Contemplation Sutra'. On the day of his death, banners, flowers, canopies, and parasols brightly illuminated the temple courtyard, and fragrant aromas filled the air. All the monks in the temple witnessed this scene together. He passed away in the fourth year of the Xinghe era of the Wei Dynasty (542 AD) (from 'Biographies of Eminent Monks of the Liang Dynasty').
Zhou
Henan
○ Wang Yanwei was by nature cruel and fond of hunting. His parents, being old and frail, loved him dearly and repeatedly advised him not to associate with bad people and not to go hunting, fearing that he would harm his body and life and fail to leave descendants. Wang Yanwei did not heed his father's teachings, continuing to hunt and associating with wicked individuals. Seeing that his cruel behavior could not be stopped, his parents punished him with fifty strokes of the cane. Wang Yanwei developed sores on his body and could not go out, and thus resented his parents. After his parents fell asleep at night, he secretly used bags of earth to press down on their mouths, and then sat on the bags, hoping to suffocate them to death, so that there would be no trace of sores and he could pretend it was a natural death, and no one would suspect him. Suddenly, he saw a ghost enter the hall, shaking the entire household, and everyone awoke. The ghost overturned Wang Yanwei's bed, and Wang Yanwei lay face up, with the bags of earth already on his stomach. His parents awoke and pulled at the bags of earth on their son's stomach, but could not remove them from his body. Wang Yanwei then saw the ghost pressing down on the bags of earth, and in great pain, near death, he cried out for help. The entire family and the neighbors all worked together to pull at the bags, but ultimately could not move them. Wang Yanwei could not make a sound, but could only kowtow with his hands, and died with his palms together (from 'Records of Li Guixin').
Tang
Zhao Commandery
○ Sui Renqian was a native of Handan. In his youth, he studied the classics and did not believe in ghosts and spirits, often wanting to test their existence. He sought out dead people and studied them for more than ten years, but could not see a ghost. Later, he moved his family to the county seat, and on the road, he saw a person who looked like a celestial official, with very splendid attire, riding a fine horse, and followed by more than five thousand cavalry. He looked at Sui Renqian but did not speak. Later, he saw him many times, always like this. After ten years, he saw him dozens of times. Later, he suddenly stopped
馬。呼仁茜曰。比頻見君。情相眷慕。愿與君交遊。茜即拜之。問云。公何人耶。答曰。吾是鬼耳。姓成名景。本弘農西晉時。為別駕。今任胡國長史。仁茜問其國何在。王何姓名。答曰。黃河已北。總為臨胡國。國都在樓煩西北沙磧。是也。其王即故趙武靈王。今統此國。總受太山控攝。每月各使上相朝于太山。是以數來過此。與君相遇也。吾乃能有相益。令君預知禍難。而先避之。可免橫害。惟死生之命。與大禍福之報。不能移動耳。仁茜從之。景因命其從騎常掌事。以是贈之。遣隨茜行。有事令先報知。即汝所不知。當來告我。於是便別。掌事恒隨逐。如侍從者。頃有所問。無不先知。時大業初。陵岑之象。為邯鄲令。子文字。年未弱冠。之象請仁茜。於家教文字書。茜以此事告文字。仍謂曰。成長史語我。有一事羞君不得道。既與君交。亦不能不告君。鬼神道亦有食。然不能得飽。常苦飢渴。若得人食。便得一年飽。眾鬼多偷竊人食。我既貴重。不能偷之。從君請一餐。茜既告文字。文字即為具饌。備設珍饈。茜曰。鬼不欲入人屋。可於外水邊。張幕設席。陳酒食于上。文字如其言。至時。仁茜見景兩客來坐。從百餘騎。既坐。文字向席再拜。謝以食之不精。茜傳景意辭謝。初文字將設食。仁茜請有金帛以贈
【現代漢語翻譯】 現代漢語譯本：馬呼仁茜說：『我經常看到你，對你心生愛慕，希望和你結交。』 呼仁茜於是向他行禮。問道：『請問您是何人？』 回答說：『我是鬼。姓成名景，原是弘農西晉（266年-316年）時期的別駕，現在擔任胡國的長史。』 仁茜問他國家在哪裡，國王叫什麼名字。回答說：『黃河以北，都屬於臨胡國。國都在樓煩西北的沙漠地帶。』 『那裡的國王就是以前的趙武靈王（約公元前340年-公元前295年），現在統治這個國家，總的來說受泰山管轄。每個月各派上相到泰山朝拜，因此我經常路過這裡，與你相遇。』 『我能夠對你有所幫助，讓你預先知道災禍，從而避開它們，可以免除意外的災害。只有生死之命，以及大的禍福報應，是無法改變的。』 仁茜聽從了他。成景於是命令他的隨從騎兵經常掌管事務，並把他們贈送給呼仁茜，讓他們跟隨呼仁茜行動。有什麼事情讓他們先來報告，如果他們不知道，就來告訴我。』 於是就告別了。掌事經常跟隨呼仁茜，就像侍從一樣。不久，呼仁茜有什麼問題，沒有不能事先知道的。當時正值大業初年（605年-618年），陵岑之象擔任邯鄲縣令，他的兒子文字，年紀還不到二十歲。陵岑之象請呼仁茜到家裡教文字讀書。呼仁茜把這件事告訴了文字，並對他說：『成長史告訴我，有一件事難以啟齒。既然和你交往，也不能不告訴你。鬼神之道也有飲食，然而不能吃飽，常常感到飢渴。如果得到人的食物，就能飽一年。眾鬼大多偷竊人的食物，我既然身份貴重，不能偷竊，所以想向你請求一餐飯。』 呼仁茜既然告訴了文字，文字就準備了飯菜，備辦了珍貴的食物。呼仁茜說：『鬼不願進入人的房屋，可以在外面的水邊，張設帳幕，擺設席位，把酒食陳列在上面。』 文字按照他說的做了。到時，呼仁茜看見成景帶著兩位客人來坐，跟隨的有一百多騎。坐定后，文字向著席位再拜，道歉說食物準備得不夠精美。呼仁茜轉達成景的意思表示感謝。當初文字將要擺設食物時，呼仁茜請求準備一些金帛來贈送。 English version: Ma Hurenqian said, 'I often see you and feel affection for you. I wish to befriend you.' Hurenqian then bowed to him and asked, 'May I ask who you are?' He replied, 'I am a ghost. My name is Cheng Jing, and I was originally a Biejia (a type of official) during the Western Jin Dynasty (266-316 AD) in Hongnong. Now I serve as the Chief Secretary of the Hu Kingdom.' Hurenqian asked where his kingdom was and what the king's name was. He replied, 'North of the Yellow River is all the Lin Hu Kingdom. The capital is in the sandy desert northwest of Loufan.' 'The king there is the former King Wuling of Zhao (c. 340-295 BC), who now rules this kingdom and is generally under the control of Mount Tai. Each month, he sends a chief minister to pay homage at Mount Tai, so I often pass by here and meet you.' 'I can be of assistance to you, allowing you to foresee disasters and avoid them, thus preventing unexpected harm. Only the fate of life and death, and the retribution of great fortune and misfortune, cannot be changed.' Hurenqian listened to him. Cheng Jing then ordered his accompanying cavalry to be in charge of affairs and presented them to Hurenqian, instructing them to follow Hurenqian. If anything happened, they should report it first, and if they didn't know, they should come and tell me.' Then he bid farewell. The person in charge constantly followed Hurenqian, like a servant. Soon, Hurenqian had no questions that he couldn't know in advance. At that time, it was the early years of the Daye era (605-618 AD), and Ling Cen Zhixiang was the magistrate of Handan County. His son, Wenben, was not yet twenty years old. Ling Cen Zhixiang invited Hurenqian to his home to teach Wenben to read. Hurenqian told Wenben about this matter and said to him, 'Chief Secretary Cheng told me that there is something I am embarrassed to say. Since I am friends with you, I cannot help but tell you. The way of ghosts and gods also involves eating and drinking, but they cannot be full and often feel hungry and thirsty. If they get human food, they can be full for a year. Many ghosts steal human food, but since I am of noble status, I cannot steal, so I would like to ask you for a meal.' Since Hurenqian told Wenben, Wenben prepared food and drink, and prepared precious delicacies. Hurenqian said, 'Ghosts do not want to enter human houses, so you can set up tents and seats by the water outside, and display the wine and food on them.' Wenben did as he said. When the time came, Hurenqian saw Cheng Jing coming with two guests, followed by more than a hundred riders. After they were seated, Wenben bowed twice towards the seat, apologizing that the food was not prepared well enough. Hurenqian conveyed Cheng Jing's meaning to express his thanks. Initially, when Wenben was about to set up the food, Hurenqian requested that some gold and silk be prepared as gifts.
【English Translation】 Ma Hurenqian said, 'I often see you and feel affection for you. I wish to befriend you.' Hurenqian then bowed to him and asked, 'May I ask who you are?' He replied, 'I am a ghost. My name is Cheng Jing, and I was originally a Biejia (a type of official) during the Western Jin Dynasty (266-316 AD) in Hongnong. Now I serve as the Chief Secretary of the Hu Kingdom.' Hurenqian asked where his kingdom was and what the king's name was. He replied, 'North of the Yellow River is all the Lin Hu Kingdom. The capital is in the sandy desert northwest of Loufan.' 'The king there is the former King Wuling of Zhao (c. 340-295 BC), who now rules this kingdom and is generally under the control of Mount Tai. Each month, he sends a chief minister to pay homage at Mount Tai, so I often pass by here and meet you.' 'I can be of assistance to you, allowing you to foresee disasters and avoid them, thus preventing unexpected harm. Only the fate of life and death, and the retribution of great fortune and misfortune, cannot be changed.' Hurenqian listened to him. Cheng Jing then ordered his accompanying cavalry to be in charge of affairs and presented them to Hurenqian, instructing them to follow Hurenqian. If anything happened, they should report it first, and if they didn't know, they should come and tell me.' Then he bid farewell. The person in charge constantly followed Hurenqian, like a servant. Soon, Hurenqian had no questions that he couldn't know in advance. At that time, it was the early years of the Daye era (605-618 AD), and Ling Cen Zhixiang was the magistrate of Handan County. His son, Wenben, was not yet twenty years old. Ling Cen Zhixiang invited Hurenqian to his home to teach Wenben to read. Hurenqian told Wenben about this matter and said to him, 'Chief Secretary Cheng told me that there is something I am embarrassed to say. Since I am friends with you, I cannot help but tell you. The way of ghosts and gods also involves eating and drinking, but they cannot be full and often feel hungry and thirsty. If they get human food, they can be full for a year. Many ghosts steal human food, but since I am of noble status, I cannot steal, so I would like to ask you for a meal.' Since Hurenqian told Wenben, Wenben prepared food and drink, and prepared precious delicacies. Hurenqian said, 'Ghosts do not want to enter human houses, so you can set up tents and seats by the water outside, and display the wine and food on them.' Wenben did as he said. When the time came, Hurenqian saw Cheng Jing coming with two guests, followed by more than a hundred riders. After they were seated, Wenben bowed twice towards the seat, apologizing that the food was not prepared well enough. Hurenqian conveyed Cheng Jing's meaning to express his thanks. Initially, when Wenben was about to set up the food, Hurenqian requested that some gold and silk be prepared as gifts.
之。文字問。是何等物。茜云。鬼所用物。皆與人異。惟黃金及絹。為得通用。然亦不如假者。以黃色涂大錫作金。以紙為絹帛。最為貴上。文字如言作之。及景食畢。令其從騎更代坐食。文字以所作金錢絹贈之。景深喜謝曰。因眭生煩郎君供給。郎君頗欲知壽命乎。文字辭云。不願知也。景笑而去。數年後。仁茜遇病。不甚困篤。而又不起月餘日。茜問掌事。掌事不知。便問長史。長史報云。國內不知。后月因朝太山。為問訊息相報。至后月長史來報云。是君鄉人趙某。為太山主簿。主簿一員闕。薦君為此官。故為文案經紀召君耳。案成者當死。茜問請將案出。景雲。君壽應年六十餘。今始四十。但以趙主簿橫徴召耳。當爲請之。乃曰。趙主簿相問眭兄。昔與同學。恩情深至。今幸得為泰山主簿。適遇一員官闕。明府今擇人。吾已啟府君。府君許相用。兄既不得長生。命當有死。死遇濟會。未必當官。何惜一二十年茍生延時耶。今文書已出。不可復止。愿決作來意。無所疑也。茜憂懼。病逾篤。景謂茜曰。趙主簿必欲致君。君可自往太山。于府陳訴。則可以免。茜問。何因見府君。景曰。鬼者可得見耳。往太山廟東。度一小嶺平地。是其都所。君往自當見之。茜以告文字。文字為具行裝。數日。景又告茜曰。文書欲
【現代漢語翻譯】 現代漢語譯本： 之。文字問：『這是什麼東西？』茜云：『鬼所用的東西，都和人不一樣。只有黃金和絹，可以通用。然而還不如假的，用黃色塗過的大錫當金子，用紙當絹帛，最為貴重。』文字按照她說的做了。等到景吃完飯，讓他的隨從輪流坐著吃飯。文字把做好的金錢和絹送給他。景非常高興地道謝說：『因為眭生（姓名）麻煩您供給。您想知道自己的壽命嗎？』文字推辭說：『不想知道。』景笑著離開了。幾年后，仁茜生病，不是很嚴重，但一個多月都沒好。茜問掌事，掌事不知道，就問長史，長史回報說：『國內不知道。下個月因為要朝拜太山，去打聽訊息再回報。』到下個月，長史來回報說：『是您的同鄉趙某，擔任太山主簿。現在主簿一職空缺，他推薦您擔任這個官職，所以用文案來召您。案子成了就要死。』茜問：『請把案子拿出來。』景說：『您的壽命應該是六十多歲，現在才四十歲。只是趙主簿橫加徵召罷了，我當爲您求情。』於是說：『趙主簿問候眭兄，以前是同學，恩情深厚。現在有幸擔任泰山主簿，正好有一個官職空缺。明府（對長官的尊稱）現在要選人，我已經稟告了府君（陰間的地方長官），府君答應任用您。您既然不能長生，命中註定有死。死後遇到機會，未必能當官。何必吝惜一二十年茍且偷生呢？現在文書已經發出，不能再停止了。希望您下定決心前來，不要再猶豫了。』茜憂慮恐懼，病情更加嚴重。景對茜說：『趙主簿一定要抓您去，您可以親自去太山，向府君陳訴，就可以免除。』茜問：『怎麼才能見到府君？』景說：『鬼是可以見到的。去太山廟東，過一個小山嶺，有一塊平地，那是他們的都城。您去自然就能見到他。』茜把這些告訴了文字。文字為她準備了行裝。幾天後，景又告訴茜說：『文書快要 English version: Of. Wen Ben asked: 'What is this?' Qian said: 'The things used by ghosts are all different from those used by humans. Only gold and silk can be used in common. However, even these are not as good as the fake ones. Large pieces of tin painted yellow are used as gold, and paper is used as silk. These are the most valuable.' Wen Ben did as she said. After Jing finished eating, he had his attendants take turns sitting and eating. Wen Ben gave him the gold coins and silk he had made. Jing thanked him very happily, saying: 'Because of Sui Sheng (name), I have troubled you to provide for me. Would you like to know your lifespan?' Wen Ben declined, saying: 'I don't want to know.' Jing laughed and left. Several years later, Ren Qian fell ill. It was not very serious, but she did not recover for more than a month. Qian asked the steward, but the steward did not know. So she asked the chief clerk, who reported: 'I don't know within the country. Next month, because I will be visiting Mount Tai, I will inquire about news and report back.' The following month, the chief clerk came to report: 'It is your fellow villager Zhao, who is serving as the registrar of Mount Tai. Now there is a vacancy for the position of registrar, and he has recommended you for this position. Therefore, he is summoning you with official documents. If the case is settled, you will die.' Qian asked: 'Please bring out the case.' Jing said: 'Your lifespan should be more than sixty years, but you are only forty years old now. It is just that Registrar Zhao is forcibly conscripting you. I will plead for you.' So he said: 'Registrar Zhao sends his regards to Brother Sui. We were classmates before, and our friendship is deep. Now he is fortunate to be serving as the registrar of Mount Tai, and there happens to be a vacancy for an official position. The magistrate (a respectful term for a superior) is now selecting someone, and I have already reported to the prefect (the local official in the underworld). The prefect has agreed to employ you. Since you cannot live forever, and death is destined, encountering an opportunity after death may not necessarily lead to an official position. Why be stingy with one or two decades of a meager existence? Now that the official documents have been issued, they cannot be stopped. I hope you make up your mind to come and have no more doubts.' Qian was worried and fearful, and her illness became more serious. Jing said to Qian: 'Registrar Zhao will definitely want to take you away. You can go to Mount Tai yourself and appeal to the prefect, and you may be exempted.' Qian asked: 'How can I see the prefect?' Jing said: 'Ghosts can be seen. Go to the east of the Mount Tai Temple, pass a small ridge, and there is a flat area. That is their capital. You will naturally see him when you go.' Qian told Wen Ben about this. Wen Ben prepared her luggage. A few days later, Jing told Qian again: 'The official documents are about to
【English Translation】 Of. Wen Ben asked: 'What is this?' Qian said: 'The things used by ghosts are all different from those used by humans. Only gold and silk can be used in common. However, even these are not as good as the fake ones. Large pieces of tin painted yellow are used as gold, and paper is used as silk. These are the most valuable.' Wen Ben did as she said. After Jing finished eating, he had his attendants take turns sitting and eating. Wen Ben gave him the gold coins and silk he had made. Jing thanked him very happily, saying: 'Because of Sui Sheng (name), I have troubled you to provide for me. Would you like to know your lifespan?' Wen Ben declined, saying: 'I don't want to know.' Jing laughed and left. Several years later, Ren Qian fell ill. It was not very serious, but she did not recover for more than a month. Qian asked the steward, but the steward did not know. So she asked the chief clerk, who reported: 'I don't know within the country. Next month, because I will be visiting Mount Tai, I will inquire about news and report back.' The following month, the chief clerk came to report: 'It is your fellow villager Zhao, who is serving as the registrar of Mount Tai. Now there is a vacancy for the position of registrar, and he has recommended you for this position. Therefore, he is summoning you with official documents. If the case is settled, you will die.' Qian asked: 'Please bring out the case.' Jing said: 'Your lifespan should be more than sixty years, but you are only forty years old now. It is just that Registrar Zhao is forcibly conscripting you. I will plead for you.' So he said: 'Registrar Zhao sends his regards to Brother Sui. We were classmates before, and our friendship is deep. Now he is fortunate to be serving as the registrar of Mount Tai, and there happens to be a vacancy for an official position. The magistrate (a respectful term for a superior) is now selecting someone, and I have already reported to the prefect (the local official in the underworld). The prefect has agreed to employ you. Since you cannot live forever, and death is destined, encountering an opportunity after death may not necessarily lead to an official position. Why be stingy with one or two decades of a meager existence? Now that the official documents have been issued, they cannot be stopped. I hope you make up your mind to come and have no more doubts.' Qian was worried and fearful, and her illness became more serious. Jing said to Qian: 'Registrar Zhao will definitely want to take you away. You can go to Mount Tai yourself and appeal to the prefect, and you may be exempted.' Qian asked: 'How can I see the prefect?' Jing said: 'Ghosts can be seen. Go to the east of the Mount Tai Temple, pass a small ridge, and there is a flat area. That is their capital. You will naturally see him when you go.' Qian told Wen Ben about this. Wen Ben prepared her luggage. A few days later, Jing told Qian again: 'The official documents are about to
成。君訴。懼不可免。急作一佛像。彼文書自銷。茜告文字。以三千錢。為畫一座像于寺西壁訖。而景來告曰。免矣。茜情不信佛。意尚疑之。因問景雲。佛法說有三世因果。此為虛實。答曰。皆實也。茜曰。即如是人死。當分入六道。那得盡為鬼。而趙武靈王及君。今尚為鬼耶景曰。君縣內幾戶。茜曰。萬餘戶。又曰。獄囚幾人。茜曰。常二十人已下。又曰。萬戶之內。有五品官幾人。茜曰。無。又曰。九品已上官幾人。茜曰。數十人。景曰。六道之義。分一如此耳。其得天道。萬無一人。如君縣內。無一五品官。得人道者。萬有數人。如君縣內九品數十人。入地獄者。萬亦數十人。如君獄內囚。惟鬼及畜生。最為多也。如君縣內課役戶。就此道中。又有等級。因指其從者曰。彼人大不如我。其不及彼者猶多。茜曰。鬼有死乎。答曰。然。茜曰。死入何道。答曰。不知。如人知生。而不知死後之事。茜曰。道家章醮。為有益否。景曰。天帝總統六道。是謂天曹。閻羅王者如人間天子。太山府君。如尚書令。錄五道神。如諸尚書。若我輩國。如大州郡。每斷人間事。道家上章。為人請福。如求神之恩。天曹受之。敕下閻羅王云。以某月日。得某甲訴。云云。宜盡理。勿令枉濫閻羅敬受。而奉行之。如人奉詔也。無理不
【現代漢語翻譯】 現代漢語譯本： 成君訴說，恐怕災禍無法避免，趕緊做了一尊佛像。那份文書自然就銷燬了。茜將這件事告訴了文字，用三千錢在寺廟西墻上畫了一座佛像。不久，景來告訴他說：『免於災禍了。』茜心裡不相信佛，還懷疑這件事。於是問景雲：『佛法說有三世因果，這是真是假？』景雲回答說：『都是真的。』茜說：『如果真是這樣，人死後應當分入六道，怎麼會都變成鬼呢？像趙武靈王（公元前340年-公元前295年）和您，現在還是鬼嗎？』景雲說：『您縣裡有多少戶人家？』茜說：『一萬多戶。』又問：『監獄裡有多少囚犯？』茜說：『經常是二十人以下。』又問：『一萬戶人家裡，有五品官的有多少人？』茜說：『沒有。』又問：『九品以上的官有多少人？』茜說：『幾十人。』景雲說：『六道的分配，就像這樣。能進入天道的，一萬人中沒有一人。就像您縣裡，沒有一個五品官。能進入人道的，一萬人中有幾個人，就像您縣裡有幾十個九品官。進入地獄的，一萬人中也有幾十人，就像您監獄裡的囚犯。只有鬼和畜生，數量最多。就像您縣裡承擔賦稅徭役的百姓，在這個道中，還有等級。』於是指著他的隨從說：『這個人不如我。不如他的人還有很多。』茜問：『鬼會死嗎？』回答說：『會。』茜問：『死了進入什麼道？』回答說：『不知道。就像人知道生，卻不知道死後的事。』茜問：『道家的章醮，有沒有益處？』景雲說：『天帝統管六道，這就是天曹。閻羅王就像人間的天子，太山府君就像尚書令，掌管五道的神，就像各位尚書。至於我們這些，就像大州郡。每當判決人間的事情，道家上章，為人祈求幸福，就像祈求神明的恩惠，天曹接受了，就下令給閻羅王說：在某月某日，收到某人的訴狀，說些什麼，應該盡力審理，不要冤枉。閻羅王恭敬地接受，並且執行，就像人接受皇帝的詔令一樣。沒有道理的，不會被允許。』
【English Translation】 English version: Cheng Jun complained, fearing that disaster was unavoidable, and hastily made a Buddha statue. That document was naturally destroyed. Qian told Wen Ben about this matter, using three thousand coins to have a Buddha statue painted on the west wall of the temple. Soon after, Jing came and told him, 'You are spared from the disaster.' Qian did not believe in Buddha in his heart and still doubted this matter. So he asked Jing Yun, 'The Buddhist teachings say there is karma across three lifetimes, is this true or false?' Jing Yun replied, 'It is all true.' Qian said, 'If that's the case, after people die, they should be divided into the six realms, how can they all become ghosts? Like Zhao Wuling (340 BC-295 BC) and you, are you still ghosts now?' Jing Yun said, 'How many households are there in your county?' Qian said, 'More than ten thousand households.' He then asked, 'How many prisoners are there in the prison?' Qian said, 'Usually less than twenty people.' He then asked, 'Among the ten thousand households, how many people are fifth-rank officials?' Qian said, 'None.' He then asked, 'How many officials are above the ninth rank?' Qian said, 'Dozens of people.' Jing Yun said, 'The distribution of the six realms is like this. There is not one person in ten thousand who can enter the heavenly realm. Just like in your county, there is not a single fifth-rank official. There are a few people in ten thousand who can enter the human realm, just like there are dozens of ninth-rank officials in your county. There are also dozens of people in ten thousand who enter hell, just like the prisoners in your prison. Only ghosts and animals are the most numerous. Just like the people in your county who bear taxes and corvée, there are still levels in this realm.' Then he pointed to his follower and said, 'This person is not as good as me. There are many who are not as good as him.' Qian asked, 'Do ghosts die?' He replied, 'Yes.' Qian asked, 'What realm do they enter after death?' He replied, 'I don't know. It's like people know about life, but don't know about what happens after death.' Qian asked, 'Are the Taoist rituals beneficial?' Jing Yun said, 'The Heavenly Emperor governs the six realms, this is the Heavenly Court. King Yama is like the emperor of the human world, Lord Taishan is like the Minister of the Secretariat, and the gods who govern the five realms are like the various ministers. As for us, we are like large prefectures and counties. Whenever human affairs are judged, Taoists present memorials, praying for happiness for people, just like praying for the grace of the gods. The Heavenly Court accepts it and orders King Yama, saying: On such and such a day, a complaint was received from so-and-so, saying such and such, you should try your best to hear the case and do not wrong anyone. King Yama respectfully accepts and carries it out, just like a person accepting the emperor's decree. What is unreasonable will not be allowed.'
可求免。有枉必當得申。何為益也。茜問。佛家修福何如。景曰。佛是大聖。無文書行下。其修福者。天神敬奉。多得寬宥。若福厚者。雖有惡道文字。不得追攝。此非吾所識。亦莫知其所以然。言畢即去。茜一二日能起便愈。文字父卒。還鄉里。茜寄書曰。鬼神定是貪謟。往日欲郎君飲食。乃爾慇勤。比知無複利。相見殊落漠然。常掌事猶現隨。本縣為賊所陷。死亡略盡。仆為掌事所導。常遇賊不見。竟以獲全。貞觀十六年九月八日。文官賜射于玄武門。文字時為中書侍郎。與家兄太府卿。並治書侍御史馬周。給事中韋昆及臨對坐。文字自語人云爾(出冥報記○按后地獄道人雖多。何如鬼畜。鬼人不見。而畜則水陸空行。胎卵濕化。微細昆蟲。遍界皆是。故云最多也)。
濩澤縣
○武德六年。李錄事死經七日。隱身謂妻曰。計吾猶有六年在世。但為司命枉來取我。我已訴閻王。蒙放在人間浮游六年。今在鬼道。又曰。人命無常。何不修福。可往玄鑒法師所聽法。遂與妻共入講堂。與人言議。有問曰。何不現形。答曰。鬼趣受身極陋。自不忍見。況復他人。又往景業寺。聽余法師講維摩經。余曰。今講此經。感何人聽。答曰。自人頭已上。便是鬼神。上及諸天。重級充滿。然見諸天聞法師酒氣。皆回面
【現代漢語翻譯】 現代漢語譯本：可以請求免除。冤屈必定能夠得到申訴。這是什麼好處呢？茜問道：『佛家修福怎麼樣？』景說：『佛是大聖人，沒有公文下達。那些修福的人，天神敬奉，多能得到寬恕。如果福報深厚的人，即使有地獄的文書，也不能追捕攝拿。』這些不是我所知道的，也不知道其中的原因。說完就離開了。茜一兩天就能起身痊癒。文字的父親去世，回到家鄉。茜寄信說：『鬼神一定是貪圖諂媚的。往日想要郎君的飲食，如此慇勤。等到知道沒有利益了，相見就非常冷淡。』常掌事仍然顯現跟隨。文字所在的縣城被賊寇攻陷，死亡殆盡。僕人被掌事引導，常常遇到賊寇卻看不見，最終得以保全。貞觀十六年（642年）九月八日，文官在玄武門賜宴射箭。文字當時是中書侍郎，與家兄太府卿，以及治書侍御史馬周，給事中韋昆一起臨席對坐。文字自己對人這樣說。（出自《冥報記》。按：後世地獄道的人雖然多，又怎麼比得上鬼畜呢？鬼道中人看不見，而畜生則在水陸空行走，胎生、卵生、濕生、化生，微細的昆蟲，遍佈整個世界。所以說最多。） 濩澤縣 武德六年（623年），李錄事死後經過七天，隱身對妻子說：『計算我還有六年壽命在世，只是因為司命錯誤地來抓我。我已經向閻王申訴，蒙閻王放在人間浮游六年。現在我在鬼道。』又說：『人命無常，為什麼不修福呢？可以去玄鑒法師那裡聽法。』於是和妻子一起進入講堂，和人議論。有人問：『為什麼不現形呢？』回答說：『鬼趣所受的身體極其醜陋，自己都不忍心看，更何況是別人。』又去景業寺，聽余法師講《維摩經》。余法師說：『現在講這部經，感動了什麼人來聽呢？』回答說：『從人頭以上，便是鬼神，上至諸天，重重疊疊，充滿空間。』然而看見諸天聞到法師的酒氣，都轉過臉去。
【English Translation】 English version: One can request exemption. Grievances will certainly be redressed. What benefit is there in this?' Qian asked. 'How is cultivating blessings in Buddhism?' Jing said, 'Buddha is a great sage, without official documents being issued. Those who cultivate blessings are respected by gods and often receive leniency. If one's blessings are abundant, even if there are documents from hell, they cannot be pursued and captured.' These are not things I know, nor do I know the reason for them. After speaking, he left. Qian was able to get up and recover in a day or two. Wen Ben's father passed away, and he returned to his hometown. Qian sent a letter saying, 'Ghosts and gods are certainly greedy and flattering. In the past, they wanted your food and drink, sir, and were so diligent. Once they knew there was no more benefit, they became very indifferent when we met.' Chang Zhangshi still appeared and followed. The county where Wen Ben was located was captured by bandits, and almost everyone died. The servant was guided by Zhangshi, and often encountered bandits but was not seen, and was ultimately spared. On the eighth day of the ninth month of the sixteenth year of Zhenguan (642), civil officials were granted a banquet and archery at Xuanwu Gate. Wen Ben was then a Zhongshu Shilang (Deputy Head of the Chancellery), and he sat together with his elder brother Taifuqing (Director of the Court of Imperial Sacrifices), as well as Zhishu Shiyushi (Supervising Secretary) Ma Zhou, and Geishizhong (Adviser) Wei Kun. Wen Ben himself said this to people. (From 'Records of Retribution'. Note: Although there are many people in the hell realm in later generations, how can they compare to ghosts and animals? Ghosts are invisible, while animals walk on land, water, and in the air, born from wombs, eggs, moisture, and transformation, and tiny insects are everywhere. Therefore, it is said that they are the most numerous.) Huozhe County In the sixth year of Wude (623), Li Lushi, after dying for seven days, invisibly said to his wife, 'I calculate that I still have six years of life in this world, but the Siming (Director of Destinies) mistakenly came to take me. I have already appealed to Yama (King of Hell), and Yama has allowed me to float in the human world for six years. Now I am in the ghost realm.' He also said, 'Human life is impermanent, why not cultivate blessings? You can go to Dharma Master Xuanjian to listen to the Dharma.' So he and his wife entered the lecture hall together and discussed with people. Someone asked, 'Why don't you appear?' He replied, 'The body received in the ghost realm is extremely ugly, and I cannot bear to see it myself, let alone others.' He also went to Jingye Temple to listen to Dharma Master Yu lecturing on the Vimalakirti Sutra. Dharma Master Yu said, 'Now that I am lecturing on this sutra, what kind of people are moved to listen?' He replied, 'From the top of people's heads upwards, there are ghosts and gods, up to the heavens, layer upon layer, filling the space.' However, they saw that the devas (gods) turned their faces away when they smelled the Dharma Master's scent of alcohol.
而聽。非惟此會獨感諸天。但有法事。無不來降。余聞即悔過。遂不復飲(出續高僧傳)。
余雖犯酒。而具正見。慧解無謬故感天龍鬼神共聽。所謂破戒不破見。聞即悔過。非智莫能。倘說不合經旨。即有謗法之罪。鬼神得而訶之。奚感天聽耶。
武帝
○穆宗之子。廢釋教。服金丹。受符箓。丹發背。燥悶失常。旬日不能言而崩。年三十四。在位六年。報應傳曰。正月十五日。有人夜行。至穆宗陵下。忽聞人語。謂是盜馬。逐泊衰叢之內。俄而空有朱衣執版宣曰。冢尉何在。有二吏出應曰。在矣。朱衣曰。錄海西君使者至也未。吏曰。計程十八日方至。朱衣曰何稽吏曰李炎坐毀佛教。奪壽去位。當與海西君同錄其魂而至。時有賈客。鈴聲東來。朱衣二吏。忽不見。數日後。武帝果崩(出通載○宰相李炎。字德裕。佐武帝毀教。后貶崖州司戶。惡疾而卒。詳見統紀。並太平廣錄)。
洛州
○龍朔元年。景福寺比丘尼修行。房中有侍女任五娘死。后修行為五娘立靈。經月餘日。其姊及弟。于夜中忽聞靈座上呻吟。其弟初甚恐懼。后乃問之。答曰。我生時于寺上食肉。坐此大苦痛。我體上有瘡。恐污牀蓆。汝可多將灰置床上也。弟依其言置灰。后看床上。大有膿血。又語弟曰。姊患不
【現代漢語翻譯】 現代漢語譯本： 然後聽法。不僅僅是這次法會感動了諸天，只要有佛法之事，沒有不來降臨的。我聽聞后立即懺悔過錯，於是就不再飲酒了（出自《續高僧傳》）。
我雖然犯了飲酒的戒律，但具備正確的見解，智慧理解沒有謬誤，所以能感得天龍鬼神共同聽法。這就是所謂的『破戒不破見』。聽聞后立即懺悔過錯，不是有智慧的人做不到。如果說法不符合佛經的宗旨，那就是犯了誹謗佛法的罪過，鬼神會責罵他，怎麼能感動天聽呢？
武宗（唐武宗，814-846）：
是穆宗（唐穆宗，795-824）的兒子。廢除佛教，服用金丹，接受符箓。因為丹藥發作在背上，燥熱煩悶，精神失常，十幾天不能說話就去世了，享年三十四歲，在位六年。報應傳記載：正月十五日，有人晚上走路，走到穆宗的陵墓下，忽然聽到有人說話，以為是偷馬賊，就躲藏在衰草叢中。一會兒，空中出現一個穿著紅衣服的人，拿著笏板宣稱：『冢尉在哪裡？』有兩個官吏出來應答說：『在這裡。』紅衣人說：『迎接海西君（指已故之人）的使者到了嗎？』官吏說：『估計行程還有十八天才能到。』紅衣人說：『為什麼稽留？』官吏說：『李炎（唐武宗的名字）因為毀壞佛教，被奪去壽命和帝位，應當和海西君一同押解他的魂魄到這裡。』當時有個商人，從**東邊來。紅衣人和兩個官吏，忽然不見了。幾天後，武宗果然駕崩了（出自《通載》。宰相李炎，字德裕，輔佐武宗毀壞佛教，後來被貶到崖州當司戶，得了惡疾而死，詳細情況見《統紀》和《太平廣記》）。
洛州：
龍朔元年（唐高宗龍朔元年，661），景福寺的比丘尼修行，房中有一個侍女叫任五娘死了。後來，修行人為五娘設立靈位。過了一個多月，五孃的姐姐和弟弟，在夜裡忽然聽到靈座上**。弟弟起初非常恐懼，後來就問她。五娘回答說：『我活著的時候在寺廟裡吃肉，因此遭受巨大的痛苦。我身上有瘡，恐怕弄髒床鋪，你們可以多拿些灰放在床上。』弟弟按照她的話放了灰。後來檢視床上，有很多膿血。五娘又告訴弟弟說：『姐姐患了不
【English Translation】 English version: and then listen to the Dharma. It wasn't just this assembly that moved the heavens; whenever there are Dharma events, they all descend. Upon hearing this, I immediately repented of my faults and stopped drinking (from the Continued Biographies of Eminent Monks).
Although I violated the precept of drinking, I possessed correct views and my wisdom and understanding were without error, so I was able to move the dragons, gods, and spirits to listen to the Dharma together. This is what is meant by 'breaking the precepts but not breaking the views.' Hearing and immediately repenting of faults is something that only a wise person can do. If the teachings did not accord with the sutras, it would be the sin of slandering the Dharma, and the gods and spirits would rebuke him. How could he move the heavens to listen?
Emperor Wuzong (Tang Wuzong, 814-846):
He was the son of Emperor Muzong (Tang Muzong, 795-824). He abolished Buddhism, took elixirs, and received talismans. Because the elixir erupted on his back, he became hot, irritable, and mentally disturbed. He could not speak for more than ten days and then died at the age of thirty-four, reigning for six years. The Record of Retribution states: On the fifteenth day of the first month, someone was walking at night and came to the tomb of Emperor Muzong. Suddenly, he heard someone speaking and thought it was a horse thief, so he hid in the withered grass. After a while, a person in red clothes appeared in the air, holding a tablet and proclaiming: 'Where is the tomb warden?' Two officials came out and replied: 'Here.' The person in red said: 'Has the envoy who is receiving the Lord of Haixi (referring to the deceased) arrived?' The official said: 'It is estimated that it will take eighteen days to arrive.' The person in red said: 'Why the delay?' The official said: 'Li Yan (Emperor Wuzong's name) was deprived of his life and throne for destroying Buddhism and should be escorted here with the Lord of Haixi.' At that time, there was a merchant coming from the **east. The person in red and the two officials suddenly disappeared. A few days later, Emperor Wuzong indeed died (from Tongzai. The prime minister Li Yan, courtesy name Deyu, assisted Emperor Wuzong in destroying Buddhism and was later demoted to Sihu in Yazhou, where he died of a terrible disease. See the Comprehensive Record and the Extensive Records of the Taiping Era for details).
Luozhou:
In the first year of Longshuo (Tang Gaozong, 661), a Buddhist nun was practicing at Jingfu Temple. A maid named Ren Wuniang died in her room. Later, the practitioner set up a spirit tablet for Wuniang. After more than a month, Wuniang's sister and brother suddenly heard ** from the spirit tablet at night. The brother was initially very frightened, but later asked her. Wuniang replied: 'When I was alive, I ate meat at the temple, and because of this, I am suffering greatly. I have sores on my body, and I am afraid of soiling the bed. You can put more ashes on the bed.' The brother did as she said and put ashes on the bed. Later, he looked at the bed and saw a lot of pus and blood. Wuniang also told her brother: 'My sister is suffering from a
能縫衣。汝大藍縷。宜將布來。我為汝作衫及襪。弟置佈於靈床上。經宿即成。又語其姊曰。我小時染患。遂殺一螃蟹。取汁涂瘡得差。今入刀林地獄。肉中現有折刀七枚。愿姊慈流。為作功德救助。知姊煎逼。交不濟辦。但隨身衣服。無益死者。今並未壞。請以用之。姊未報間。乃曰。我自取去。良久。又曰。衣服已來。現在床上。其姊試往觀之。乃其殮之服也。遂送凈土寺。寶獻師處。憑寫金剛般若經。每寫一卷了。即報云。已出一刀。寫完七卷了。乃云。七刀並得出訖。今蒙福助。即往託生。與姊及弟。哭別而去。吳興沈玄法說。凈土寺僧智整。所說亦同(出冥報拾遺○梁。望蔡令。殺牛飲啖。臥佛堂上。感白癩病死。唐。宣宗敕州郡國忌行香。不得攜酒肉入寺。宋太宗。詔國忌。宰相已下。寺觀行香。禁絕腥酒。出統紀○世俗命終。不知為亡者作福。猶盛為殯殮。陰陽既分。存亡體異。故云無益死者。寧知為彼追福。衣食自備。乃至出生人天。如冥祥記云。宋江陵龍華寺。僧妙。既亡之後。一夕歸房靈幾。語弟子可宗。宗問。和上今生何處。妙曰。粗可耳。但應受小謫二年得免。欲訴所司。為無袈裟。可急為制。請僧設供。以衣施之。我即得也。宗如教飯僧䞋衣。既畢。比丘道猛。即見妙身披衣入堂。依僧次
【現代漢語翻譯】 現代漢語譯本 有人說他會縫衣服。你穿的衣服這麼破爛，應該拿些布來，我為你做件衫和襪子。弟弟將布放在靈床上，過了一夜就做好了。他又告訴他的姐姐說：『我小時候生病，就殺了一隻螃蟹，取它的汁塗在瘡上才好。現在我入了刀林地獄，肉里還有七枚折斷的刀。希望姐姐發慈悲心，為我做些功德來救助我。我知道姐姐生活也很拮據，難以賙濟，但是隨身的衣服，對死人沒有用處，現在還沒有壞，請用這些衣服來為我做功德。』姐姐還沒回答，他就說：『我自己去取。』過了一會兒，他又說：『衣服已經來了，現在在床上了。』他的姐姐試著去看，原來是他入殮時穿的衣服。於是就送到凈土寺，交給寶獻法師，請他抄寫《金剛般若經》。每抄完一卷，就回報說：『已經出一刀。』抄完七卷，就說：『七刀都已經出來了。現在蒙受福德的幫助，就要去投胎了。』然後就和姐姐和弟弟哭著告別離開了。吳興的沈玄法說，凈土寺的僧人智整，所說的情況也相同。（出自《冥報拾遺》）梁朝時，望蔡縣令殺牛飲酒，在佛堂上睡覺，感得白癩病而死。唐朝宣宗敕令州郡在國忌日行香時，不得攜帶酒肉進入寺廟。宋太宗下詔在國忌日，宰相以下官員在寺觀行香時，禁止攜帶葷腥酒類。（出自《釋氏稽古略》）世俗之人臨終時，不知道為亡者做福，卻盛大地辦理殯葬。陰陽已經分離，存亡之人的身體不同，所以說對死者沒有用處。哪裡知道為他們追福，衣食自然具備，甚至可以出生到人天善道。如《冥祥記》記載，宋朝江陵龍華寺的僧人妙，去世之後，一天晚上回到房間的靈位前，告訴弟子可宗。可宗問：『和尚現在生在何處？』妙說：『還算可以，但應該受小小的貶謫兩年才能免除。想要告訴有關部門，但是沒有袈裟，可以趕快為我做一件，請僧人設齋供養，把衣服佈施給我，我就能得到。』可宗按照他的話齋僧施衣。完畢之後，比丘道猛就看見妙披著袈裟進入佛堂，按照僧人的次序排列。
【English Translation】 English version Someone said he knew how to sew clothes. Your clothes are so tattered, you should bring some cloth, and I will make you a shirt and socks. The younger brother placed the cloth on the mourning bed, and it was done overnight. He then told his sister, 'When I was young, I fell ill and killed a crab, taking its juice to apply to the sores, which then healed. Now I have entered the Knife Forest Hell, and there are seven broken knives in my flesh. I hope sister will have compassion and perform meritorious deeds to help me. I know that sister's life is also difficult, and it is difficult to provide relief, but the clothes on my body are of no use to the dead. They are not yet damaged, please use these clothes to perform meritorious deeds for me.' Before the sister could answer, he said, 'I will take them myself.' After a while, he said again, 'The clothes have arrived and are now on the bed.' His sister tried to look, and it turned out to be the clothes he wore for his burial. So she sent them to Jingtu Temple (Pure Land Temple), to the Dharma Master Baoxian, asking him to transcribe the Diamond Sutra (Vajra Prajna Paramita Sutra). Each time a volume was completed, he would report, 'One knife has been removed.' After seven volumes were completed, he said, 'All seven knives have been removed. Now, receiving the help of blessings, I am about to be reborn.' Then he cried and said goodbye to his sister and brother and left. Shen Xuanfa of Wuxing said that the monk Zhizheng of Jingtu Temple said the same thing. (From 'Stories Collected from the Underworld') During the Liang Dynasty (502-557 AD), the magistrate of Wangcai County killed cattle and drank wine, sleeping in the Buddha hall, and contracted white leprosy and died. Emperor Xuanzong of the Tang Dynasty (618-907 AD) ordered the prefectures and counties not to bring wine and meat into temples when offering incense on national memorial days. Emperor Taizong of the Song Dynasty (960-1279 AD) issued an edict prohibiting officials below the rank of prime minister from bringing meat and wine to temples and monasteries to offer incense on national memorial days. (From 'A Comprehensive Record of Buddhist History') When worldly people are dying, they do not know to perform meritorious deeds for the deceased, but instead hold grand funerals. Yin and Yang have separated, and the bodies of the living and the dead are different, so it is said that it is of no use to the dead. How do they know that by performing meritorious deeds for them, clothing and food will naturally be provided, and they can even be born into the realms of humans and gods. As recorded in 'Records of the Unseen,' the monk Miao of Longhua Temple in Jiangling during the Song Dynasty (960-1279 AD), after his death, returned to his room's memorial tablet one night and told his disciple Kezong. Kezong asked, 'Where is the master now reborn?' Miao said, 'It's okay, but I should suffer a small demotion for two years before being exempt. I want to tell the relevant department, but I don't have a kasaya (monk's robe), can you quickly make one for me, and invite monks to offer alms, and give the robe to me, and I will receive it.' Kezong followed his instructions to offer alms to the monks and give them robes. After it was completed, the bhikshu (monk) Daomeng saw Miao wearing the kasaya entering the Buddha hall, arranged according to the order of the monks.
坐。聽經至散。乃不復見。斯則施。衣得衣報。施食得食報。信不誣矣。志磐法師曰。律明亡人三衣。惟許施僧共分。未聞佛令披于亡軀。而從火焚也。末代無知。多行非法。有識之士。尚須辨明。若坐逝不壞。結塔以葬者。猶可以披于真體。若從茶毗火化之法者。則不當披搭。自取燒衣違律之過。或謂亡僧無衣者。則當依冥祥記為之磐自聞此過。侄真視。真誥。真亢。不幸早亡。焚龕之日。皆不披袈裟惟用布偏衫裙而已。設齋之前。以平時所服七條。作拈鬮法。于僧中施。且復囑後人。當力行於自身必壞之際也。敢告知識。共崇此法。○梵語袈裟華言壞色衣。下屬五大色也。非應赴所著。五彩者。今有不諳律教掛亡衣樹上。深為不法也。鬮音鳩。拈鬮取也)。
姚明解
○本是普光寺沙門也。性聰敏。有文藻。工書翰。善丹青。至於鼓琴。亦當時獨絕。每欣俗網。不樂道門。至龍朔元年。舉應詔赴洛陽。及升第歸俗。頗有餘言。未幾而卒。后託夢于相知凈土寺僧智整曰。明解宿無福業。不遵內教。今受大罪。非常饑乏。儻有故人之情。頗能惠一餐否。智整夢中許諾。及其寤后。乃為設食。至夜才眠。即見明解來愧謝之。云云。
博陵
○崔軏乃王之弘婿也。之弘貞觀年中。為沁州和川縣令
【現代漢語翻譯】 現代漢語譯本 坐著聽經直到結束，之後就不再見到（亡者）。這說明了佈施的道理：佈施衣服會得到衣服的果報，佈施食物會得到食物的果報，相信這些說法是沒錯的。志磐法師說，根據戒律，亡者的三衣，只允許佈施給僧人共同分用，沒有聽說過佛陀允許將衣服披在亡者的遺體上，然後一起焚燒的。末法時代的人們不明事理，做了很多不合規矩的事情，有見識的人，應該加以辨別清楚。如果僧人坐化后肉身不腐壞，可以建塔埋葬的，還可以將袈裟披在他的真身上。如果採用火葬的方式，就不應該披袈裟，自己承擔了焚燒僧衣違背戒律的過失。或者有人說亡僧沒有衣服，那麼就應該按照《冥祥記》的記載去做。志磐自己聽說了這個過失，侄子真視、真誥、真亢，不幸早逝，焚化靈龕的時候，都沒有披袈裟，只用了布制的偏衫裙而已。在設齋之前，用平時所穿的七條袈裟，採用拈鬮的方式，在僧人中佈施。並且囑咐後人，要在自身即將壞滅的時候，努力實行這種做法。謹此告知各位知識，共同推崇這種做法。 ○梵語『袈裟』（Kasaya，指壞色衣），華語的意思是『壞色衣』（指不是青、黃、赤、白、黑五種正色的顏色）。不是應酬場合所穿的五彩衣服。現在有人不熟悉戒律，把亡者的衣服掛在樹上，這是非常不合規矩的。（鬮音鳩，拈鬮就是抓鬮）。 姚明解 ○原本是普光寺的沙門（Sramana，指息心達本，勤修眾善的出家修行者）。天性聰敏，有文采，擅長書法繪畫，甚至彈琴，也是當時獨一無二的。總是羨慕世俗生活，不喜歡佛門。到了龍朔元年（661年），被舉薦應詔前往洛陽。等到考中后還俗，頗有些怨言。沒過多久就去世了。後來託夢給相識的凈土寺僧人智整說，『明解前世沒有積累福德，不遵守佛門的教誨，現在受到很大的罪報，非常飢餓。如果還有故人的情誼，能不能施捨一餐飯給我？』智整在夢中答應了。等到醒來后，就為他設齋飯。到了晚上睡覺，就看到明解前來愧疚地感謝他，如此這般。 博陵 ○崔軏是王之弘的女婿。王之弘在貞觀年間（627-649年），擔任沁州和川縣令。
【English Translation】 English version Sitting and listening to the sutra until it ended, then he was no longer seen (the deceased). This illustrates the principle of giving: giving clothes will bring the reward of clothes, and giving food will bring the reward of food. It is believed that these statements are correct. Dharma Master Zhi Pan said that according to the Vinaya (rules of monastic discipline), the three robes of the deceased are only allowed to be given to the monks for common use. It has not been heard that the Buddha allowed the robes to be draped on the body of the deceased and then burned together. People in the Dharma-ending age are ignorant and do many things that are not in accordance with the rules. Those with knowledge should distinguish them clearly. If a monk passes away in meditation and the body does not decay, a pagoda can be built for burial, and the Kasaya (monk's robe) can still be draped on his true body. If cremation is used, the Kasaya should not be draped, and one should bear the fault of burning the robe in violation of the Vinaya. Or some say that the deceased monk has no clothes, then it should be done according to the records of the 『Ming Xiang Ji』. Zhi Pan himself heard of this fault. His nephews Zhen Shi, Zhen Gao, and Zhen Kang, unfortunately died early. When cremating the spirit niche, they did not wear Kasaya, but only used cloth-made 『pian shan qun』 (a type of clothing). Before setting up the vegetarian feast, the seven-striped Kasaya usually worn were used for drawing lots and given to the monks. And he instructed his descendants to strive to practice this when their own bodies are about to perish. I hereby inform all knowledgeable people to jointly promote this practice. ○ The Sanskrit word 『Kasaya』 (meaning 『bad-colored robe』), the Chinese meaning is 『bad-colored robe』 (referring to colors that are not the five primary colors of blue, yellow, red, white, and black). It is not the colorful clothes worn on social occasions. Now some people are not familiar with the Vinaya and hang the clothes of the deceased on trees, which is very irregular. (鬮音鳩, 『nian jiu』 means to draw lots). Yao Mingjie ○ Originally a Sramana (Buddhist monk) of Puguang Temple. He was intelligent by nature, had literary talent, was good at calligraphy and painting, and even playing the Qin (a Chinese musical instrument) was unique at the time. He always admired secular life and did not like the Buddhist path. In the first year of Longshuo (661 AD), he was recommended to go to Luoyang to respond to the imperial edict. After passing the examination and returning to secular life, he had some complaints. He died not long after. Later, he appeared in a dream to Zhi Zheng, a monk of Jingtusi Temple who knew him, saying, 『Mingjie did not accumulate blessings in his previous life and did not follow the teachings of Buddhism. Now he is suffering great punishment and is very hungry. If there is still friendship between old friends, can you give me a meal?』 Zhi Zheng agreed in the dream. When he woke up, he set up a vegetarian meal for him. When he went to sleep at night, he saw Mingjie come to thank him with shame, and so on. Boling ○ Cui Yue was the son-in-law of Wang Zhihong. Wang Zhihong served as the magistrate of Hechuan County, Qin Prefecture during the Zhenguan period (627-649 AD).
。與女適軏。軏于和川會病而卒。卒經數十日。其家忽于夜中聞軏語聲。初時傾家驚恐。其後乃以為常。聞語云。軏是女婿。雖不合于妻家立靈。然以苦無所依。但為置立也。妻從其請。朝夕置食。不許置肉。惟令下其素食。恒勸禮佛。不聽懈怠。又具說地獄中事云。人一生恒不免殺生及不孝。自余之罪。蓋亦小耳。又云。軏雖無罪。然大資福助。為軏數設齋供。並寫法華金剛般若觀音等經。各三兩部。兼舊功德。如獲羅漢。自茲以後。即不復來。王家一依其言。寫經設供。軏忽更來愧謝。因云。今即取別。舉家哭而送之。軏有遺腹之子。已年四五歲。云。軏此子。必有仕宦。愿善養畜。自此已后。不復更來。見王之弘自說(右二出冥報記)。
京兆
○殷安仁。家富。素事慈門寺僧。以義寧元年初。有客寄其家停止。客盜他驢。於家殺之。驢皮遺安仁家。至貞觀三年。安仁遂見一人于路。謂安仁曰。追汝使。明日至。汝當死也。安仁懼。徑至慈門寺。坐佛殿下。經宿不出。明日果有三騎。並步卒數十人。皆兵仗入寺。遙見安仁。呼出。安仁不應。而唸誦逾進。鬼相謂曰。昨日不即取。今日修福如此。何由可得。因相與去。留一人守之。守者謂安仁曰。君往日殺驢。驢今訴君。使我等來攝君耳。然須共對
【現代漢語翻譯】 現代漢語譯本： 女婿軏（Yuè）與女子結婚。軏在和川（Héchuān）生病去世。去世已經幾十天了，他的家人忽然在夜裡聽到軏說話的聲音。起初全家驚恐，後來就習以為常了。聽到的聲音說：『軏是女婿，雖然不適合在妻家設立靈位，但是因為實在沒有依靠，就為我設定一個吧。』妻子聽從了他的請求，早晚供奉食物，但不允許供奉肉食，只讓他吃素食，經常勸他禮佛，不許懈怠。他又詳細地說了地獄中的事情，說人一生總是免不了殺生和不孝，至於其他的罪過，大概也就算小的了。』又說：『軏雖然沒有罪，但是需要大大的資助福報，為軏多次設定齋飯供養，並且抄寫法華經、金剛經、般若經、觀音經等，各三兩部，加上以前的功德，就像獲得了羅漢果位一樣。』從此以後，就不再來了。王家完全按照他的話，抄寫經書，設定供養。軏忽然又來，慚愧地道謝，於是說：『現在就要告別了。』全家哭著送他。軏留下了一個遺腹子，已經四五歲了，說：『軏的這個兒子，將來必定會有官職，希望好好撫養。』從此以後，就不再來了。見王之弘（Wáng Zhīhóng）親自說的（以上兩則出自《冥報記》）。
京兆（Jīngzhào）
殷安仁（Yīn Ānrén）家很富有，一向侍奉慈門寺（Címén Sì）的僧人。在義寧（Yìníng）元年（617年）初，有客人寄住在他的家裡。客人偷了別人的驢，在他家殺了。驢皮留在了安仁家。到了貞觀（Zhēnguān）三年（629年），安仁在路上看見一個人，對安仁說：『奉命來追捕你，明天到，你就該死了。』安仁害怕，直接去了慈門寺，坐在佛殿下，整夜沒有出來。第二天果然有三個騎馬的人，還有幾十個步兵，都拿著兵器進入寺廟，遠遠地看見安仁，喊他出來。安仁不答應，更加努力地念誦經文。鬼互相說道：『昨天沒有立刻抓他，今天他修福如此，怎麼能夠抓到呢？』於是互相離開了，留下一個人守著他。守著的人對安仁說：『你以前殺了驢，驢現在控告你，所以派我們來抓你。但是必須和你對質。』
【English Translation】 English version: The son-in-law Yue (軏) married a woman. Yue fell ill and died in Hechuan (和川). Several dozens of days after his death, his family suddenly heard Yue's voice in the middle of the night. At first, the whole family was terrified, but later they became accustomed to it. The voice said, 'Yue is the son-in-law, although it is not appropriate to set up a spirit tablet in the wife's family, but because I really have no support, please set one up for me.' The wife followed his request, offering food morning and evening, but not allowing meat offerings, only vegetarian food, and often advised him to worship the Buddha, not allowing him to be lazy. He also spoke in detail about the affairs in hell, saying that people in their lives are always inevitably involved in killing and unfilial piety, and as for other sins, they are probably minor. ' He also said, 'Although Yue is not guilty, he needs great blessings and assistance. Set up vegetarian meals and offerings for Yue many times, and transcribe the Lotus Sutra, the Diamond Sutra, the Prajna Sutra, the Guanyin Sutra, etc., three or two copies each, plus the previous merits, as if he had attained the Arhat fruit.' From then on, he never came again. The Wang family completely followed his words, transcribing scriptures and setting up offerings. Yue suddenly came again, thanking him with shame, and then said, 'Now I must say goodbye.' The whole family cried and sent him off. Yue left behind a posthumous son, who was already four or five years old, and said, 'This son of Yue will surely have an official position in the future, I hope you will raise him well.' From then on, he never came again. This was personally said by Wang Zhihong (王之弘) (The above two stories are from 'Records of Retribution').
Jingzhao (京兆)
Yin Anren (殷安仁) was very wealthy and always served the monks of Cimen Temple (慈門寺). At the beginning of the first year of Yining (義寧) (617 AD), a guest stayed in his house. The guest stole someone else's donkey and killed it in his house. The donkey skin was left in Anren's house. In the third year of Zhenguan (貞觀) (629 AD), Anren saw a person on the road who said to Anren, 'I am ordered to arrest you, I will arrive tomorrow, and you will die.' Anren was afraid and went directly to Cimen Temple, sitting in the Buddha hall, and did not come out all night. The next day, three horsemen and dozens of foot soldiers, all with weapons, entered the temple, saw Anren from afar, and called him out. Anren did not answer and recited the scriptures even more diligently. The ghosts said to each other, 'We didn't catch him yesterday, and today he is cultivating so much merit, how can we catch him?' So they left each other, leaving one person to guard him. The guard said to Anren, 'You killed a donkey in the past, and the donkey is now suing you, so we were sent to arrest you. But we must confront you.'
。不去何益。安仁遙答曰往者他盜自殺驢。但以皮與我耳。本非我殺。何以見追。倩君還為我語驢。我不殺汝。然今又為汝追福。于汝有利。當舍我也。此人許諾曰。驢若不許。我明日更來。如其許者。不來矣。言畢而出。明日遂不來。安仁於是。為驢追福。而舉家持戒菜食云爾。盧文勵說之。安仁今現在(出冥報拾遺)。
嵩岳
○閑居寺。元圭禪師。卜廬于岳中龐塢。時有峨冠褲褶部曲繁多。輕步舒徐。稱謁大師。圭睹其貌偉。精爽不倫。謂之曰。善來仁者。胡為而至。曰。師寧識我耶。圭曰。吾觀佛與眾生等。吾一目之。豈分別識也。對曰。我此岳神也。吾能利害生死於人。師安得一目我哉。圭曰。汝能生死於人。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅。汝尚不能如是。叉焉能生死吾耶。岳神稽首再拜曰。我亦聰明正直於余神。豈能如師有廣大之智辨乎。愿授之正戒。令我度世。助其威福。圭曰。神既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。圭辭不獲。即為張座。焚香秉爐。正機曰。付汝五戒。汝能奉持。即向曰能。不能即曰否。神曰。洗耳傾聽。虛心納教。圭曰。汝能
【現代漢語翻譯】 現代漢語譯本：不去有什麼好處呢？安仁遠遠地回答說：『以前有其他盜賊殺了驢，只是把驢皮給了我罷了，本來不是我殺的，為什麼要追究我呢？請您回去替我告訴驢，我沒有殺你，然而現在又為你追薦冥福，對你有利，應該放過我吧。』這個人答應說：『如果驢不答應，我明天再來；如果它答應了，我就不來了。』說完就走了。第二天果然沒來。安仁於是為驢追薦冥福，全家持戒吃素，盧文勵講述了這個故事。安仁現在還活著。（出自《冥報拾遺》）
嵩岳
○ 閑居寺。元圭禪師在嵩山中的龐塢結廬而居。當時有一個頭戴峨冠，身穿褲褶，帶著很多部下的人，輕緩地走來，自稱要拜見大師。元圭禪師看到他相貌偉岸，精神氣度與衆不同，對他說：『善哉仁者，你來這裡做什麼？』那人說：『禪師難道不認識我嗎？』元圭禪師說：『我看佛與眾生都是平等的，我一視同仁，怎麼會分別認識呢？』那人回答說：『我是這裡的岳神（山神），我能使人得利受害，生或死，禪師怎麼能一視同仁地看待我呢？』元圭禪師說：『你能使人或生或死，我本來就不生，你又怎麼能使我死呢？我看待身體與虛空一樣，看待我與你一樣，你能毀壞虛空和你自己嗎？如果能毀壞虛空以及毀壞你自己，我就是不生不滅的。你尚且不能做到這樣，又怎麼能使我或生或死呢？』岳神叩頭再拜說：『我比起其他的神，也算是聰明正直的了，怎麼能像禪師您一樣有如此廣大的智慧和辯才呢？希望您能授予我正戒，讓我度過世間，助長我的威勢和福報。』元圭禪師說：『神既然乞求戒律，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律了，又何必再受戒呢？』神說：『這個道理，我聽了還很茫昧，只是請求禪師您授予我戒律，讓我成為您的門下弟子。』元圭禪師推辭不掉，就為他張設座位，焚香點爐，鄭重地說：『授予你五戒，你能奉持嗎？能就說能，不能就說不能。』神說：『我洗耳恭聽，虛心接受教誨。』元圭禪師說：『你能
【English Translation】 English version: What benefit is there in not going? An Ren answered from afar, 'Previously, other thieves killed the donkey, only giving me the skin. It was not originally me who killed it, so why pursue me? Please, on your return, tell the donkey for me, I did not kill you. However, now I am also performing meritorious deeds for you, which is beneficial to you. You should let me go.' This person agreed, saying, 'If the donkey does not agree, I will come again tomorrow; if it agrees, I will not come.' Having spoken, he left. The next day, he indeed did not come. Thereupon, An Ren performed meritorious deeds for the donkey, and the whole family observed precepts and ate vegetarian food. Lu Wenli told this story. An Ren is still alive now. (From 'Gleanings from the Records of Retribution')
Mount Song
○ Xianju Temple. Chan Master Yuan Gui built a hermitage in Pangwu in Mount Song. At that time, a person wearing a tall crown and trousers, with many attendants, walked leisurely and claimed to be visiting the master. Chan Master Yuan Gui, seeing his majestic appearance and extraordinary spirit, said to him, 'Welcome, benevolent one. What brings you here?' The person said, 'Does the master not recognize me?' Chan Master Yuan Gui said, 'I view the Buddha and all sentient beings as equal. I see them all the same. How could I distinguish and recognize you?' The person replied, 'I am the mountain god (Yueshen) of this mountain. I can bring benefit or harm, life or death, to people. How can the master view me all the same?' Chan Master Yuan Gui said, 'You can bring life or death to people, but I am fundamentally unborn. How can you cause me to die? I view the body as equal to emptiness, and I view myself as equal to you. Can you destroy emptiness and yourself? If you can destroy emptiness and destroy yourself, then I am neither born nor die. You are not yet able to do so, so how can you cause me to live or die?' The mountain god bowed and prostrated again, saying, 'Compared to other gods, I am considered intelligent and upright, but how can I have such great wisdom and eloquence as the master? I wish to be granted the precepts so that I may cross the world and increase my power and blessings.' Chan Master Yuan Gui said, 'Since the god requests the precepts, then you have already received them. Why is that? Because there are no precepts outside of the precepts. Why then receive more precepts?' The god said, 'This principle, I hear it but am still confused. I only ask the master to grant me the precepts so that I may become your disciple.' Chan Master Yuan Gui could not refuse, so he set up a seat for him, burned incense, and solemnly said, 'I grant you the five precepts. Can you uphold them? If you can, say you can; if you cannot, say you cannot.' The god said, 'I listen attentively and humbly receive your teachings.' Chan Master Yuan Gui said, 'Can you
不淫乎。神曰。亦娶也。曰。非謂此也。謂無羅欲也。神曰能。曰。汝能不盜乎。神曰。何乏我也。焉有盜取哉。曰。非謂此也。謂饗而福淫。不供而禍善也。神曰能。曰。汝能不殺乎。神曰。政柄在躬。焉曰不殺。曰。非謂此也。謂有濫誤混疑也。神曰能。曰。汝能不妄乎。神曰。我本正直。焉得有妄。曰。非謂此也。謂先後不合天心也。神曰能。曰。汝能不遭酒敗乎。神曰。力能。圭曰。如上是為佛戒也。又言。以有心奉持。而無心拘執以有心為物。而無心想身。能如是。則先天地生。不為精。後天地死。不為老。終日變化。而不為動。畢盡寂默。而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖醉非惛也。若能無心於萬物。則羅欲。不為淫。福淫禍善。不為盜。濫誤混疑。不為殺。先後違天。不為妄。惛荒顛倒。不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無我無汝。孰能戒哉。神曰。我神通亞佛。圭曰。汝神通十句。五能五不能。佛則十句。七能三不能。神悚然避席。啟跪頗恭曰。可得聞乎。曰。汝能㑦上帝東天行。而西七曜乎。曰。不能。圭曰。汝能奪地祇。融五嶽。而結四海乎。曰。不能。圭曰。是為五不能也。圭曰。佛能空一切相。成萬法智。而不能即滅定業
【現代漢語翻譯】 現代漢語譯本 『你能不邪淫嗎？』神說：『我也娶妻啊。』圭曰：『不是說的這個，是說沒有貪戀情慾。』神說：『能。』圭曰：『你能不盜竊嗎？』神說：『我有什麼缺乏的呢？哪裡需要盜取呢？』圭曰：『不是說的這個，是說享受供奉卻降福于作惡的人，不供奉卻降禍於善良的人。』神說：『能。』圭曰：『你能不殺生嗎？』神說：『政權在我的手中，怎麼能說不殺生呢？』圭曰：『不是說的這個，是說有錯殺、誤殺和疑殺。』神說：『能。』圭曰：『你能不妄語嗎？』神說：『我本來就正直，怎麼會有妄語呢？』圭曰：『不是說的這個，是說所作所為不符合天意。』神說：『能。』圭曰：『你能不因酒而犯錯嗎？』神說：『能。』 圭曰：『像上面這些就是佛的戒律。』又說：『以有心的態度奉行，而無心去執著；以有心的態度對待萬物，而無心去執著自身。能做到這樣，那麼在天地產生之前，不為精氣；在天地消亡之後，不為衰老；終日變化，而不為所動；完全寂靜，而不為停止。』領悟了這個道理，那麼即使娶妻也不是執著于妻子，即使享受供奉也不是貪圖獲取，即使掌握權力也不是濫用權力，即使醉酒也不是昏聵。如果能對萬物都無心，那麼貪戀情慾，就不算是邪淫；降福于作惡的人，降禍於善良的人，就不算是盜竊；錯殺、誤殺和疑殺，就不算是殺生；所作所為違背天意，就不算是妄語；昏聵、荒唐和顛倒，就不算是醉酒。這叫做無心。無心就沒有戒律，沒有戒律就沒有無心。沒有佛，沒有眾生，沒有你，也沒有我。沒有我，沒有你，誰又能被戒律約束呢？』 神說：『我的神通僅次於佛。』圭曰：『你的神通有十句話，五能五不能。佛有十句話，七能三不能。』神驚恐地離開座位，跪下恭敬地說：『可以聽聽嗎？』圭曰：『你能命令上帝（佛教中的護法神）在東方的天空行走，卻讓西方的七曜（太陽、月亮和五大行星）停止執行嗎？』神說：『不能。』圭曰：『你能奪取地神（土地神）的權柄，融化五嶽（東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山），而凝結四海嗎？』神說：『不能。』圭曰：『這就是五不能。』圭曰：『佛能空一切相，成就萬法智慧，但不能立刻消滅已經註定的業力』
【English Translation】 English version 『Can you abstain from lustful conduct?』 The spirit said, 『I also take wives.』 Gui said, 『It's not about that. It means having no craving for desire.』 The spirit said, 『I can.』 Gui said, 『Can you abstain from stealing?』 The spirit said, 『What do I lack? Why would I need to steal?』 Gui said, 『It's not about that. It means bestowing blessings on the wicked while they enjoy offerings, and bringing misfortune to the good who do not offer.』 The spirit said, 『I can.』 Gui said, 『Can you abstain from killing?』 The spirit said, 『The power of governance is in my hands. How can you say I don't kill?』 Gui said, 『It's not about that. It means having wrongful killings, mistaken killings, and killings based on doubt.』 The spirit said, 『I can.』 Gui said, 『Can you abstain from false speech?』 The spirit said, 『I am inherently upright. How could I have false speech?』 Gui said, 『It's not about that. It means actions that do not align with the will of Heaven.』 The spirit said, 『I can.』 Gui said, 『Can you avoid being ruined by wine?』 The spirit said, 『I can.』 Gui said, 『The above are the precepts of the Buddha.』 He also said, 『Uphold them with a mindful attitude, but without clinging to them. Treat all things with a mindful attitude, but without clinging to oneself. If you can do this, then before the creation of heaven and earth, you are not essence; after the destruction of heaven and earth, you are not old age; changing all day long, yet unmoved; completely silent, yet not ceasing.』 Understanding this principle, then even marrying is not clinging to a wife, even enjoying offerings is not greedily taking, even holding power is not abusing power, even being drunk is not being muddled. If you can be without mind towards all things, then craving for desire is not lustful conduct; bestowing blessings on the wicked and bringing misfortune to the good is not stealing; wrongful killings, mistaken killings, and killings based on doubt are not killing; actions that violate the will of Heaven are not false speech; being muddled, absurd, and inverted is not being drunk. This is called being without mind. Without mind, there are no precepts; without precepts, there is no mind. There is no Buddha, no sentient beings, no you, and no me. Without me, without you, who can be bound by precepts?』 The spirit said, 『My spiritual powers are second only to the Buddha.』 Gui said, 『Your spiritual powers have ten statements, five can and five cannot. The Buddha has ten statements, seven can and three cannot.』 The spirit, startled, left his seat, knelt down respectfully, and said, 『May I hear them?』 Gui said, 『Can you command Shangdi (a deity in Buddhism) to travel in the eastern sky, while stopping the seven luminaries (Sun, Moon, and the five visible planets) in the west?』 The spirit said, 『I cannot.』 Gui said, 『Can you seize the authority of the earth deities (local gods), melt the Five Peaks (Mount Tai (East), Mount Hua (West), Mount Heng (South), Mount Heng (North), and Mount Song (Center)), and solidify the Four Seas?』 The spirit said, 『I cannot.』 Gui said, 『These are the five cannot.』 Gui said, 『The Buddha can empty all forms and achieve wisdom of all dharmas, but cannot immediately extinguish fixed karma.』
。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。廓無一人能主有法。有法無主。是謂無法。無法無主。是謂無心。如我解佛。亦無神通也。但能以無心。通達一切法耳。作用冥現有情前也。若有心有作。作用必不普周焉。岳神曰。我誠淺昧。未聞空義。師今授我戒。我當奉行。更何業因。可拘塵界。我願報慈德。效我所能。圭曰。吾觀身無物。觀法無常。瞭然。更有何欲。神曰。師必命我為世間事。展我少小神功。使已發心。初發心。未發心。不信心。必信心。五等人。目我神縱。知有佛有神。有能有不能。有自然有非自然者。圭曰。無為是。無為是。神曰。佛亦使神護法。師寧隳叛佛耶。隨意垂誨。圭不得已。而言曰。東巖寺之障也。莽然無樹。北岫有之。而背非屏擁。汝能移北樹。于東嶺乎。神曰。已聞命矣。又陳曰。我必昏夜風雷。擺搖震運。愿師無駭。即鄭重作禮辭去。圭門送而且觀之。見儀衛逶迤。如王者之行狀。又復碧靄紅霞。紫嵐皓氣。間錯四散。幢蓋環珮。戈戟森森。凌高𥧲空。杳渺隱沒焉。其夕果有暴風吼雷。奔云霆電。隆棟壯宇。岌礘將圮。定僧瞻動。宿鳥聲狂。互相敲磕。物不安所。圭謂眾僧
【現代漢語翻譯】 現代漢語譯本：佛陀能夠知曉所有群體的根性，窮盡無數劫的事情，但是不能夠化導沒有緣分的人。佛陀能夠度化無量的有情眾生（一切有情感的生命），但是不能夠窮盡所有的眾生界（所有眾生存在的範圍）。這就是佛陀的三種不能。既定的業力也不是牢固長久的，沒有緣分也只是一時的。眾生界本來就沒有增減，空曠之中沒有一個人能夠主宰任何事物。事物沒有主宰，這就是沒有事物。沒有事物沒有主宰，這就是無心。如果我理解佛陀，佛陀也沒有神通。只是能夠以無心，通達一切法。作用在有情眾生面前暗中顯現。如果有了心有了作為，作用必定不能普遍周全。 岳神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。師父現在傳授我戒律，我應當奉行。還有什麼業因，可以拘束塵世？我願意報答您的慈悲恩德，盡我所能。』 圭峰禪師說：『我看身體沒有實在的物體，看萬法都是無常的，明瞭這些，還有什麼慾望呢？』 岳神說：『師父必定是想讓我做一些世間的事情，展現我少小的神通，讓已經發心、初發心、未發心、不信心、必信心的五種人，看到我的神通廣大，知道有佛有神，有能有不能，有自然有非自然的事情。』 圭峰禪師說：『無為是最好的，無為是最好的。』 岳神說：『佛陀也讓神來護持佛法，師父難道要違背佛陀嗎？請您隨意吩咐。』 圭峰禪師不得已，就說：『東巖寺的屏障，光禿禿的沒有樹木。北邊的山峰有樹木，但是背面不是屏障。你能夠把北邊的樹木，移到東邊的山嶺嗎？』 岳神說：『已經聽從您的命令了。』又陳述說：『我必定會在昏暗的夜晚，颳起狂風，打響雷，震動山地。希望師父不要害怕。』說完就鄭重地作揖告辭離去。圭峰禪師送到門口並且觀看他離去，看見儀仗隊逶迤前行，如同王者出行的儀仗。又有碧綠的雲氣，紅色的霞光，紫色的山嵐，潔白的氣息，交錯四散。幢幡寶蓋，環珮叮噹，戈戟森嚴，凌空而起，漸漸隱沒不見。當晚果然有暴風怒吼，雷聲轟鳴，奔騰的烏雲，閃爍的雷電，高大的房屋，搖搖欲墜，寺廟裡的僧人驚恐不安，棲息的鳥兒驚叫狂飛，互相碰撞，萬物都不得安寧。圭峰禪師告訴眾僧人（
【English Translation】 English version: The Buddha is able to know the nature of all groups, exhaust the affairs of countless kalpas (an immense period of time), but cannot transform those without affinity. The Buddha is able to deliver limitless sentient beings (all beings with sentience), but cannot exhaust the realm of all beings (the scope of existence for all beings). These are the three inabilities of the Buddha. Fixed karma is also not firm and lasting, and the lack of affinity is also only temporary. The realm of beings originally has no increase or decrease, and in the vastness, no one can dominate any dharma (teachings or phenomena). Dharma without a master is called no-dharma. No-dharma without a master is called no-mind. As I understand the Buddha, the Buddha also has no supernatural powers. Only able to use no-mind to understand all dharmas. The function secretly appears before sentient beings. If there is mind and action, the function will certainly not be universally complete. The Mountain God said, 'I am indeed shallow and ignorant, and have not heard the principle of emptiness. Now that the master is imparting precepts to me, I should follow them. What other karmic cause can restrain the mundane world? I am willing to repay your kindness and virtue, and do what I can.' Guifeng Chan Master said, 'I see the body as having no real substance, and I see all dharmas as impermanent. Understanding these, what other desires are there?' The Mountain God said, 'The master must want me to do some worldly affairs, to display my youthful supernatural powers, so that the five types of people—those who have already made the aspiration, those who are newly making the aspiration, those who have not made the aspiration, those who lack faith, and those who will surely have faith—will see my great supernatural powers and know that there are Buddhas and gods, that there are abilities and inabilities, and that there are natural and unnatural things.' Guifeng Chan Master said, 'Non-action is best, non-action is best.' The Mountain God said, 'The Buddha also has gods protect the Dharma, does the master intend to rebel against the Buddha? Please instruct me as you wish.' Guifeng Chan Master had no choice but to say, 'The screen of Dongyan Temple is bare and has no trees. The northern peaks have trees, but the back is not a screen. Can you move the northern trees to the eastern ridge?' The Mountain God said, 'I have already heard your command.' He further stated, 'I will surely cause a violent wind and thunder on a dark night, shaking the earth. I hope the master will not be afraid.' After saying this, he respectfully bowed and took his leave. Guifeng Chan Master saw him off at the door and watched him leave, seeing the ceremonial guards proceeding in a winding manner, like the retinue of a king. There were also green clouds, red glows, purple mists, and pure white vapors, scattered in a mixed manner. Banners and canopies, tinkling jade pendants, and rows of spears and halberds rose into the sky and gradually disappeared. That night, there was indeed a violent wind, roaring thunder, rushing clouds, and flashing lightning. The tall buildings swayed precariously, the monks in the temple were frightened and uneasy, the roosting birds cried out wildly, colliding with each other, and everything was restless. Guifeng Chan Master told the monks (
曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松柏。盡移東嶺。森然行植焉。而圭謂其徒曰。吾歿后。無令外知。若為口實。人將妖我也(出宋高僧傳○高僧傳中天帝。閻王及神請說法。受戒甚多。此不繁錄)。
明
高祖
○帝曰。有來奏者。野有暮持火者數百。候之倏。然而滅。聞井有汲者。驗之無跡。俄而呻吟于風雨間。日悲號于星月。有時似人。白晝誠有應人。而投石。忽現忽隱。現之則一體如人。隱之則寂然杳然。或祟人以禍。或佑人以福。斯數狀昭昭然。皆云鬼神而已。臣不敢匿。謹拜手以奏。時傍人乃曰。是妄誕耳。朕謂傍曰。爾何知其然哉。對曰。人稟天地之氣而生。故人形於世。少而壯。壯而老。老而死。當死之際。魂升于天。魄降於地。夫魂者氣也。既達高穹。逐清風而四散。且魄骨肉毫髮者也。既仆于地。化土而成泥。觀斯魂魄。何鬼之有哉。所以仲尼不言者。為此也。帝曰。爾所言者。將及性理。而未為是。乃知膚耳。其鬼神之事。未嘗無。甚顯而甚寂。所以古之哲王。立祀典者。以其有之而如是。其于顯寂之道。必有為而為。且前所奏者。其狀若干。卿雲無鬼神。將無畏於天地。不祭食于祖宗。是何人哉。今鬼忽顯忽寂所在。其人見之非福即禍。將不遠矣。其于千態
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『不要害怕，不要害怕。神已經與我訂立了盟約。』第二天早晨天氣晴朗，只見北巖的松樹和柏樹，全部移到了東邊的山嶺上，整齊地排列在那裡。於是圭（僧人法號）告訴他的弟子們說：『我死後，不要讓外面的人知道這件事，如果成為人們談論的口實，人們將會把我當成妖怪了。』（出自《宋高僧傳》。《高僧傳》中記載天帝、閻王以及神請求說法、受戒的事情很多，這裡不一一列舉）。
明 高祖 （明）帝說：『有上奏的人說，在野外有幾百個傍晚拿著火把的人，（人們）觀察他們，忽然就消失了。聽說井裡有人打水，驗證后卻沒有任何痕跡。一會兒又在風雨中哭泣，對著星星和月亮悲號。有時又像人一樣，白天確實有人迴應他們，並且投擲石頭，忽隱忽現。出現的時候，整體像人一樣，隱藏的時候，就寂靜無聲。有時用災禍來作祟人，有時用幸福來保佑人。這幾種情況清清楚楚，都說是鬼神罷了。我不敢隱瞞，恭敬地稟告。』當時旁邊的人就說：『這是荒誕的說法。』朕對旁邊的人說：『你憑什麼知道是這樣呢？』回答說：『人稟受天地之氣而生，所以在世上顯現出人的形體。少年而壯年，壯年而老年，老年而死亡。當死亡的時候，魂升到天上，魄降到地上。魂是氣，既然到達高空，就隨著清風而四散。而且魄是骨肉毫髮，既然倒在地上，就化為泥土。觀察這些魂魄，哪裡有什麼鬼呢？所以孔子不談論鬼神，就是因為這個原因。』帝說：『你所說的是關於性理的，但並不完全正確，只是瞭解了表面現象罷了。鬼神的事情，不是沒有，而是非常明顯又非常寂靜。所以古代的哲王，設立祭祀的典章制度，是因為他們認為鬼神是存在的，並且是這樣的。他們對於顯現和寂靜的道理，一定是有所作為才這樣做的。而且前面所奏報的，那些情況是多種多樣的，你卻說沒有鬼神，難道是不敬畏天地，不祭祀祖宗嗎？這是什麼人呢？現在鬼忽隱忽現，就在我們身邊，人們見到它們，不是福就是禍，將不會太遠了。』至於鬼的千姿百態
【English Translation】 English version: (The monk) said, 'Do not fear, do not fear. The spirit has made a covenant with me.' The next morning, the weather was clear, and all the pine and cypress trees on the north cliff had been moved to the eastern ridge, standing neatly in rows. Then Gui (the monk's Dharma name) told his disciples, 'After I die, do not let outsiders know about this, lest it become gossip and people will regard me as a monster.' (From Song Gao Seng Zhuan (Biographies of Eminent Monks of the Song Dynasty). The Gao Seng Zhuan records many instances of the Heavenly Emperor, Yama (King of Hell), and spirits requesting Dharma talks and receiving precepts, which will not be listed here.)
Ming Dynasty Emperor Gaozu The Emperor (of the Ming Dynasty) said, 'There are those who report that in the wilderness there are hundreds of people holding torches in the evening, and when (people) observe them, they suddenly disappear. It is said that someone is drawing water from a well, but upon inspection, there is no trace. After a while, they weep in the wind and rain, wailing at the stars and moon. Sometimes they resemble humans, and during the day, people respond to them, and they throw stones, appearing and disappearing suddenly. When they appear, they are like humans, and when they disappear, they are silent and gone. Sometimes they bring misfortune to people, and sometimes they bless people with good fortune. These situations are all clear, and they are said to be ghosts and spirits. I dare not hide this and respectfully report it.' At that time, someone nearby said, 'This is absurd.' The Emperor said to the person nearby, 'How do you know that is the case?' He replied, 'Humans are born with the Qi (vital energy) of heaven and earth, so they manifest in the world in human form. They are young and then become strong, strong and then become old, old and then die. At the time of death, the soul ascends to heaven, and the Po (corporeal soul) descends to earth. The soul is Qi, and since it reaches the high sky, it scatters with the clear wind. Moreover, the Po is flesh, bones, hair, and skin, and since it falls to the ground, it turns into mud. Observing these souls and Po, where are the ghosts?' Therefore, Confucius did not speak of ghosts and spirits, because of this reason.' The Emperor said, 'What you speak of concerns the principles of nature, but it is not entirely correct, and you only understand the surface phenomena. The matter of ghosts and spirits is not non-existent, but is very obvious and very silent. Therefore, the wise kings of ancient times established sacrificial rites, because they believed that ghosts and spirits exist, and that is how they are. They must have had a reason for acting in this way regarding the principles of manifestation and silence. Moreover, the situations reported earlier are diverse, yet you say there are no ghosts and spirits. Are you not in awe of heaven and earth, and do you not worship your ancestors? What kind of person is this? Now ghosts appear and disappear suddenly, and they are near us. People who see them will either receive good fortune or misfortune, and it will not be far off.' As for the myriad forms of ghosts
萬狀。呻吟悲號。可不信有之哉(出皇明錄)。
徽州
○歙縣。羅田。方伯雨先生族弟。婦孕未產而死。遂殯葬之。里中有賣點心店。日見一女子。將錢買餅去。后時持一新被來按。店人搭被架上。其家有婢。偶至店。見被云。此是我家孺人殯殮之被。何得在此。店人云。有一女子。每日持錢來買點心。今彼無錢。將此被按。復說其形貌服色。婢歸告主。次日遣人往店后伺之。果見彼來取點心去。隨後㫐窺。彼至墓邊即滅。聞冢中兒啼。回報其主。主使人開冢。母顏如生。既抱兒出。母色即變矣。其店始覺。前時見柜日有少紙灰。兒后長成。族皆喚為鬼叔。崇禎末年。其人尚在。但日久忘其名。伯雨先生孫叔翼。為余說之。福田經云。有一比丘名曰須陀耶。白佛言。母妊我數月。得病命終。埋母冢中。月滿乃生。冢中七年。飲死母乳。用自濟活。微福值佛。逮得應真。如此。則耳目不到。古今信非一也(應真。即羅漢也。伯雨諱時化。杭州太守。乃十四名家之一。有四書易注行世。歸信三寶臨終沐浴衣冠。孫謂其升堂。遣人伐鼓遂端坐而逝)。
廣州
○新會縣潮頭村。有一人姓張者。年將五十。獨往鄰鄉。回至中途度水。被水鬼牽挽。欲溺水中。其人雄勇。與之共打。得脫回家。頸項上
【現代漢語翻譯】 萬狀。悲號。難道能不相信有這種事嗎？（出自《皇明錄》）。
徽州
○歙縣。羅田。方伯雨先生（方時化，明朝官員）的族弟，他的妻子懷孕尚未生產就去世了，於是就安葬了她。村裡有個賣點心的店舖，每天都看見一個女子，拿錢來買餅。後來有一天，她拿來一條新被子抵押。店裡的人把被子搭在架子上。這家有個婢女，偶然來到店裡，看見被子說：『這是我家夫人的殮葬被子，怎麼會在這裡？』店裡的人說：『有個女子，每天拿錢來買點心，今天她沒錢，就把這條被子抵押了。』又說了那女子的容貌服飾。婢女回去告訴主人。第二天，主人派人到店後邊去守候。果然看見那女子來買點心，隨後偷偷地跟在她後面，那女子走到墳墓旁邊就消失了，聽到墳墓里有嬰兒的啼哭聲。回報給主人。主人讓人打開墳墓，母親的容顏如同活著一樣。抱出嬰兒后，母親的臉色立刻就變了。那家店舖這才想起，之前看見櫃子每天都有些許紙灰。嬰兒後來長大成人，族人都叫他『鬼叔』。崇禎（1628-1644）末年，這個人還在，只是時間久了忘記了他的名字。伯雨先生的孫子叔翼，對我說了這件事。《福田經》說，有個比丘名叫須陀耶（Suddha），對佛說：『母親懷我幾個月，得了病去世了，埋在墳墓里，滿月后我出生了，在墳墓里住了七年，喝死去的母親的乳汁，用來維持生活。因為微小的福報值遇了佛，最終證得了阿羅漢果。』像這樣的事，耳目沒有見到的，古往今來相信的人也不止一個啊！（應真，就是阿羅漢的意思。伯雨名時化，擔任杭州太守，是十四名家之一，有《四書易注》流傳於世。歸信三寶，臨終前沐浴更衣，他的孫子說他升堂，派人敲鼓，於是端坐而逝）。
廣州
○新會縣潮頭村。有一個姓張的人，年紀將近五十歲，獨自前往鄰村。回來走到半路過河，被水鬼拉扯，想要淹死在水中。那人雄壯勇猛，與水鬼搏鬥，得以脫身回家。脖子上
【English Translation】 Innumerable forms [of suffering]. Wailing and lamenting. How can one not believe that such things exist? (From Huang Ming Lu).
Huizhou
○ She County, Luotian. The younger brother of Fang Boyu (Fang Shihua, an official in the Ming Dynasty), his wife died while pregnant and before giving birth, so she was buried. There was a snack shop in the village, and every day they saw a woman coming to buy cakes with money. Later, one day, she brought a new quilt as collateral. The shopkeeper hung the quilt on the rack. A maid from the family happened to come to the shop and saw the quilt, saying, 'This is the quilt used for my mistress's burial, how could it be here?' The shopkeeper said, 'There is a woman who comes to buy snacks with money every day, but today she had no money, so she pawned this quilt.' He also described the woman's appearance and clothing. The maid went back and told her master. The next day, the master sent someone to wait behind the shop. Sure enough, they saw the woman coming to buy snacks, and secretly followed her. The woman disappeared near the tomb, and they heard the sound of a baby crying in the tomb. They reported back to the master. The master had people open the tomb, and the mother's face was as if she were still alive. After the baby was taken out, the mother's complexion immediately changed. The shop then remembered that they had seen some paper ashes in the cabinet every day before. The baby later grew up, and the clan all called him 'Ghost Uncle'. At the end of the Chongzhen (1628-1644) era, this person was still alive, but after a long time, his name was forgotten. Boyu's grandson, Shuyi, told me about this. The Fukuden Sutra says that there was a Bhikkhu named Suddha, who said to the Buddha: 'My mother was pregnant with me for several months, and died of illness. She was buried in the tomb, and I was born after a full month. I lived in the tomb for seven years, drinking the milk of my dead mother to sustain myself. Because of a small blessing, I encountered the Buddha and finally attained Arhatship.' Such things that the eyes and ears have not seen, there is more than one person who believes in them throughout history! (Yingzhen means Arhat. Boyu's name was Shihua, he served as the prefect of Hangzhou, and was one of the fourteen famous scholars. His Annotations on the Four Books and the Book of Changes are circulated in the world. He returned to faith in the Three Jewels, bathed and dressed before his death. His grandson said that he ascended to the hall, sent someone to beat the drum, and then sat upright and passed away).
Guangzhou
○ Chaotou Village, Xinhui County. There was a man named Zhang, who was nearly fifty years old, who went to a neighboring village alone. On the way back, he crossed a river and was pulled by a water ghost, who wanted to drown him in the water. The man was brave and fought with the water ghost, and managed to escape home. On his neck
儘是鬼甲爬傷痕。時天啟七年。贊年方十七。在彼村親見。
廣信
○博山能仁寺。崇禎間。無異和尚已往。時有檀越至山。請僧施食。令一沙彌事香燭。被鬼執縛于臺下。口鼻涎沫俱出。空中有一人云。此沙彌不清潔。眾鬼欲縛至桅竿下。我乃勸止。然汝等。向來施食。皆不至誠。諸鬼俱不得食空回。又汝等。每在彌勒閣。學𦦨口經咒。或赤體。或尸臥。唸誦真言不如法。折福獲罪。云云。僧問曰。汝是何人。答曰。我是某長老。今住在西禪堂后。為守護此叢林故也。次晚一僧。自發誠心施食。空中復曰。今晚鬼眾。略得小食也(博山僧說之也)據此。施食則必戒德精嚴。真言梵音。契印無乖。一心至誠。念餓鬼苦。或能少益幽途。不然虛費信施。自獲大愆。損福折壽不少。況諸餓鬼。長劫不聞水漿之名。出家釋子。寧無悲心愍念彼苦。每日猶當自備水飯。誦施食真言。甘露水真言。以除彼飢渴。惟須真言咒語。梵音無謬。乃獲其益。故佛教令天雨時。向空念甘露水真言。令諸餓鬼得餐甘露。以濟飢渴。自增福壽也。
廣州
○東莞縣西湖。張一鵬。崇禎末年。自廣城回至流花渡頭。已將暮。水濵見一人。似富家長者。曰君渡河。尚十餘里。不及家矣。吾有一小館。不棄。可過宿。主人設
【現代漢語翻譯】 現代漢語譯本： 到處都是鬼甲爬過的傷痕。時為天啟七年（1627年）。贊年方十七歲，在那村親眼所見。
廣信
○博山能仁寺。崇禎年間（1628-1644年）。無異和尚已經前往。當時有施主到山裡，請僧人施食。讓一個小沙彌負責香燭。小沙彌被鬼抓住捆綁在臺下，口鼻都流出涎沫。空中有一個人說：『這個沙彌不清潔，眾鬼想要把他綁到桅桿下。我才勸止。然而你們向來施食，都不至誠，眾鬼都不得食空手而回。而且你們每次在彌勒閣，學習𦦨口經咒，或者赤身裸體，或者像屍體一樣躺臥，唸誦真言不如法，會折損福報獲罪。』等等。僧人問：『你是何人？』回答說：『我是某長老，現在住在西禪堂后，爲了守護這片叢林。』第二天晚上，一個僧人，自發誠心施食，空中又說：『今晚鬼眾，略微得到一點食物。』（博山僧人說的）根據這些，施食就必須戒德精嚴，真言梵音，契印無差。一心至誠，念餓鬼苦，或許能稍微幫助幽冥之路的眾生。不然就白白浪費信徒的佈施，自己獲得大的罪過，損福折壽不少。何況那些餓鬼，長久以來不聞水漿之名。出家釋子，難道沒有悲心憐憫他們的痛苦嗎？每天還應當自己準備水飯，誦施食真言，甘露水真言，來解除他們的飢渴。只需要真言咒語，梵音沒有錯誤，才能獲得益處。所以佛教令天下雨時，向空念甘露水真言，令諸餓鬼得到餐食甘露，來救濟飢渴，自己增加福壽。
廣州
○東莞縣西湖。張一鵬，崇禎末年（1644年），從廣城回到流花渡頭，已經將近傍晚。在水邊看見一個人，像是富有的長者，說：『您要渡河，還有十幾里路，趕不及回家了。我有一個小館，如果不嫌棄，可以過來借宿。』主人設定
【English Translation】 English version: Everywhere were scars from ghost armor crawling. The year was the seventh year of Tianqi (1627). Zan, who was seventeen years old, witnessed it personally in that village.
Guangxin
○ Nengren Temple in Boshan. During the Chongzhen era (1628-1644), the monk Wuyi had already gone there. At that time, a donor came to the mountain and asked the monks to perform a food offering (施食, Shishi). A young novice was assigned to take care of the incense and candles. He was seized and bound under the platform by a ghost, with saliva and foam coming from his mouth and nose. A voice in the air said, 'This novice is unclean. The ghosts want to tie him to the mast. I persuaded them to stop. However, your food offerings have never been sincere, and the ghosts have all returned empty-handed without food. Moreover, every time you are in the Maitreya Pavilion (彌勒閣, Mile Ge), learning the 𦦨口 (𦦨口) mantras, you are either naked or lying down like corpses, reciting the true words improperly, which diminishes your blessings and incurs sin.' And so on. The monk asked, 'Who are you?' The voice replied, 'I am a certain elder, now residing behind the West Chan Hall, to protect this monastery.' The next evening, a monk sincerely performed a food offering, and the voice in the air said again, 'Tonight, the ghosts have received a little food.' (This was said by a monk from Boshan.) According to this, food offerings must be performed with strict adherence to precepts and virtue, with true words and Sanskrit sounds, and with hand seals that are not incorrect. With a sincere and focused mind, contemplating the suffering of hungry ghosts, one may be able to slightly help beings on the path of the underworld. Otherwise, it is a waste of the faithful's offerings, and one incurs great sin, diminishing blessings and shortening lifespan. Moreover, those hungry ghosts have not heard the name of water or drink for a long time. As ordained disciples of the Buddha, how can we not have compassion and pity for their suffering? Every day, we should prepare water and food ourselves, and recite the Food Offering True Word (施食真言, Shishi Zhenyan) and the Sweet Dew Water True Word (甘露水真言, Ganlu Shui Zhenyan) to relieve their hunger and thirst. Only with true words and mantras, and Sanskrit sounds without error, can one obtain benefit. Therefore, Buddhism instructs that when it rains, one should recite the Sweet Dew Water True Word towards the sky, so that the hungry ghosts can receive the sweet dew and relieve their hunger and thirst, increasing one's own blessings and lifespan.
Guangzhou
○ West Lake in Dongguan County. Zhang Yipeng, at the end of the Chongzhen era (1644), was returning from Guangcheng to Liuhua Ferry. It was almost dusk. He saw a person by the water, resembling a wealthy elder, who said, 'You have more than ten miles to cross the river, and you won't make it home. I have a small lodge. If you don't mind, you can stay overnight.' The host set up
酒饌食畢。具鋪蓋。甚慇勤。睡中聞鄰家鐘鼓聲。若祭奠者。至天明。見在空房內。惟一草薦。枕者是磚。驚起。卻在人家中。家人見在內出。群嘩之。以其是賊。聚鄰里詰其故。鵬乃說有主人水邊招留宿。眾問其所招宿者何狀。乃其所祭之父。是日生晨。子享以孝誠。故感先人來應也。一鵬是橋族叔。對橋說之(此墮鬼趣。無管攝者。乃得回家也。東莞縣。有東湖西湖。非浙之西湖也)。
清
東莞
○寮步村。康熙戊申三月。有鬼仙。自稱錢公子。時能現形。在鄺孝康公錫家。夜間常與姬人七八。絃管歌唱。而能詩文。人皆就之。錫每設食同歡。恣錫拊摩。遍身羅綺。並新絨靴。惟不許摩頭。及然燈燭耳。或時嫌主人設食不精。即喚使者另取。須臾。熱肴暖酒忽至。共為樂飲。時錫內人忽病。錫啟公子曰。寧有方術耶。公子即撮藥。命使者目前煎好。送服之。時張穆芝聞知。六月初一日。至鄺家。欲延公子與語佛道。令其知有向上大事。值公子他游。尚留使者在鄺家。穆即作書焚致之。並寄香荔。使者報曰。公子遠去。若他人書。不能為投。張先生。不敢不為奔走也。越二十日。穆時在莞城外東湖。如庵。與諸子偕破浪。用微。二三上人清話。一友人見案上。有一緘未啟。問曰。是何人書。穆
【現代漢語翻譯】 現代漢語譯本 酒足飯飽后，（主人）準備了鋪蓋，非常慇勤。睡夢中聽到鄰居家傳來鐘鼓聲，像是（在進行）祭奠。到天亮時，發現自己身處空房內，只有一床草蓆，枕頭是磚頭。驚醒后，卻發現自己在別人家中。這家的人看到有人從裡面出來，都喧譁起來，認為他是小偷，聚集鄰里盤問緣由。鵬於是說了有主人在水邊招他留宿。眾人問他所招留住宿的人是什麼模樣，原來是他家所祭奠的父親。那天是（他父親）的生辰，兒子用孝心和誠意祭享，所以感動了先人來應答。鵬是橋的族叔，對橋說了這件事（這是墮入鬼趣，沒有管束的人，才能回家。東莞縣有東湖西湖，不是浙江的西湖）。
清
東莞
寮步村。康熙戊申年（1668年）三月，有個鬼仙，自稱錢公子。時常能夠顯形，在鄺孝康公鄺錫家。夜間常常和姬妾七八人，一起演奏音樂歌唱，而且能寫詩作文，人們都去接近他。鄺錫每次都擺設酒食一同歡樂，任憑鄺錫撫摸，遍身都是綾羅綢緞，還有新的絨靴，唯獨不允許撫摸頭，以及點燃燈燭。有時嫌主人擺設的食物不夠精美，就呼喚使者另外取來。一會兒，熱菜熱酒忽然就到了，一起快樂地飲酒。當時鄺錫的內人忽然生病，鄺錫請示錢公子說：『您有什麼方術嗎？』錢公子就拿了藥，命令使者在前面煎好，送去服用。當時張穆芝聽說了這件事，六月初一日，到鄺家，想要邀請錢公子與他談論佛道，讓他知道有向上追求的大事。正趕上錢公子外出遊玩，還留著使者在鄺家。張穆芝就寫了書信焚燒送去，並寄了香荔。使者回報說：『公子遠去了，如果是其他人的書信，不能為他投遞，張先生，不敢不為（這件事）奔走。』過了二十天，張穆芝當時在莞城外的東湖如庵，和諸位朋友一起破浪，和用微、二三位上人清談。一位朋友看到案上，有一封未拆開的信，問道：『這是誰的信？』張穆芝
【English Translation】 English version After the meal and drinks, (the host) prepared bedding with great diligence. While sleeping, (he) heard the sounds of bells and drums from a neighbor's house, as if (they were conducting) a memorial service. At dawn, (he) found himself in an empty room, with only a straw mat and a brick as a pillow. Startled, (he) realized he was in someone else's house. The family members, seeing someone emerge from inside, clamored, thinking he was a thief, and gathered the neighbors to inquire about the reason. Peng then explained that a host had invited him to stay by the water. The crowd asked what the host who invited him to stay looked like, and it turned out to be the father they were memorializing. That day was (his father's) birthday, and the son's filial piety and sincerity moved the ancestor to respond. Peng was Bridge's paternal uncle, and he told Bridge about this incident (This is a case of falling into the realm of ghosts, where those without supervision can return home. Dongguan County has East Lake and West Lake, not the West Lake of Zhejiang).
Qing
Dongguan
Liaobu Village. In the third month of the Wushen year of the Kangxi reign (1668 AD), there was a ghost immortal who called himself Young Master Qian. He could often manifest himself at the home of Duke Kuang Xiaokang, Kuang Xi. At night, he would often play music and sing with seven or eight concubines, and he could also write poetry and prose, so people would approach him. Kuang Xi would always set out food and drink to enjoy together, allowing Kuang Xi to caress him, covered in silk and satin, and new velvet boots, but he was not allowed to touch his head or light candles. Sometimes, if he disliked the food prepared by the host, he would summon a messenger to fetch something else. In a moment, hot dishes and warm wine would suddenly arrive, and they would drink happily together. At that time, Kuang Xi's wife suddenly fell ill, and Kuang Xi asked Young Master Qian, 'Do you have any magical arts?' Young Master Qian then took some medicine and ordered the messenger to decoct it in front and send it to be taken. At that time, Zhang Muzhi heard about this and, on the first day of the sixth month, went to Kuang's house, wanting to invite Young Master Qian to discuss Buddhism and Taoism with him, so that he would know that there were important matters to pursue upwards. He arrived just as Young Master Qian had gone out traveling, leaving the messenger at Kuang's house. Zhang Muzhi then wrote a letter, burned it, and sent it, along with fragrant lychees. The messenger reported, 'The young master has gone far away, and if it were someone else's letter, I could not deliver it for him. Mr. Zhang, I dare not not run around (for this matter).' Twenty days later, Zhang Muzhi was at the Ru Hermitage by East Lake outside Dongguan City, breaking waves with his friends, and having a pure conversation with Yongwei and two or three senior monks. A friend saw an unopened letter on the table and asked, 'Whose letter is this?' Zhang Muzhi
亦不知何人。何時送至。發而讀之。乃公子復書而柬封絕佳。箋皆浮花甚奇。另封香七炷。似有奇香薰襲。芳馥如宮餅。其文清新。書法頗奇。非俗筆之所能也。書曰。承遠致奇香丹荔。謝謝。先生蓋世才也。道不逢時。寄跡于山林泉石之間。能人之所不能者。舍人之所不能捨。其去仙一間耳。余浪跡蓬山玉洞。輒聞芳名。嘖嘖天外矣。茲承先生援我入于禪關。我亦欲援先生入于仙苑。方游海岳。未及南來。紫虛碧落。接晤有期。並致高友。不宣。另一箋曰。先生至誠。故不惜破格修復。閱竟。祈即火之。勿泄勿戲。不然。是求親而反疏。不獨余之過也。時穆與諸子讀訖。即焚之。忌其使者在傍。以報公子。謂穆之不誠也。遂與諸子共記錄之。
廣州
○省城濠畔街。金衢會館。康熙九年。五月十三日。盛陳品物。奉賀關帝壽畢。眾共飲食。有醫士。張妙。忽見一人執手掣去。行步如風。足不著地。至一處。宮殿甚壯麗。旁有小廟。引入見關帝。綠袍青巾。張即拜跪。帝曰。吾生日在七月。非五月也。世間不宜殺生。所殺豬羊。若非純白黑者。吾則不能為之超生。今皆養在山中。已后不必殺也。當引此人至山頂。可望天下各省。吏引至頂指曰。此廣東省城也。張便見其家。吏一推遂醒。張向郭青霞說之(
【現代漢語翻譯】 現代漢語譯本： 也不知道是誰，什麼時候送來的。打開讀了讀，原來是公子的回信，信封和信箋都非常精美。信箋上印著奇特的花紋，另外還封了七炷香，似乎是用奇特的香料熏過，香味濃郁如同宮廷糕點。信的文筆清新，書法也頗為奇特，不是一般人能寫出來的。信中寫道：『承蒙您贈送奇香丹荔，非常感謝。先生真是蓋世奇才啊！只是生不逢時，隱居在山林泉石之間，能做到別人做不到的事情，捨棄別人捨不得的東西，離神仙也只差一步了。我流連於蓬山玉洞，常常聽到您的美名，真是聲名遠播啊！現在承蒙先生引導我進入禪宗的門徑，我也想引導先生進入仙人的境地。我正在遊歷名山大川，還沒來得及南下，將來在紫虛碧落相見的日子可以期待。順便向您的朋友們致意。』另一張信箋上寫道：『先生非常真誠，所以我才不惜破例回信。看完后，請立即燒掉，不要泄露，不要開玩笑。不然，就是想求親反而疏遠了，這不僅僅是我的過錯。』當時穆和他的兒子們讀完信后，就立刻燒掉了。因為忌憚送信的人在旁邊，怕他回去告訴公子，說穆不真誠。於是和他的兒子們一起把信的內容記錄了下來。
廣州
省城濠畔街的金衢會館，康熙九年（1670年）五月十三日，擺設豐盛的物品，慶祝關帝的壽辰完畢后，大家一起吃喝。有個醫生叫張妙，忽然被一個人抓住手拉走了，走路像風一樣快，腳不沾地。到了一處，宮殿非常壯麗，旁邊有個小廟，那人引他進去見關帝。關帝穿著綠袍，戴著青巾。張妙立刻跪拜。關帝說：『我的生日在七月，不是五月。世間不應該殺生。所殺的豬羊，如果不是純白色或純黑色的，我就不能為它們超度。現在都養在山中。以後不必再殺生了。』關帝讓那個人引張妙到山頂，可以望見天下各省。那人引他到山頂指著說：『這是廣東省城。』張妙便看見了自己的家。那人一推，張妙就醒了。張妙把這件事告訴了郭青霞。 English version: Also did not know who, when it was sent. Opened and read it, and it turned out to be a reply from the young master, the envelope and stationery were exquisite. The stationery was printed with strange patterns, and there were also seven incense sticks sealed, which seemed to be熏ed with strange spices, and the fragrance was as rich as palace cakes. The writing was fresh and the calligraphy was quite peculiar, not something that ordinary people could write. The letter said: 'Thank you for sending the fragrant Danli. Sir, you are truly a peerless talent! It's just that you were born at the wrong time and live in seclusion among the mountains, forests, springs and rocks, able to do what others cannot do, and give up what others are reluctant to give up, only one step away from becoming an immortal. I linger in Pengshan Jade Cave, and often hear your good name, it is really famous far and wide! Now, thank you for guiding me into the gate of Zen, and I also want to guide you into the realm of immortals. I am traveling around famous mountains and rivers, and have not had time to go south, and the day when we meet in Zixu Biluo can be expected. By the way, extend my greetings to your friends.' Another note said: 'Sir, you are very sincere, so I do not hesitate to make an exception to reply. After reading it, please burn it immediately, do not leak it, do not joke. Otherwise, it is like seeking a marriage but becoming estranged, which is not only my fault.' At that time, Mu and his sons read the letter and burned it immediately. Because he was afraid that the messenger was nearby, he was afraid that he would go back and tell the young master that Mu was not sincere. So he and his sons recorded the contents of the letter together.
Guangzhou
Jin-Qu Guild Hall on Hao Pan Street in the provincial capital. On the thirteenth day of the fifth month of the ninth year of Kangxi (1670), after displaying abundant items and celebrating the birthday of Guan Di (God of War), everyone ate and drank together. A doctor named Zhang Miao was suddenly grabbed by the hand and pulled away by a person, walking as fast as the wind, his feet not touching the ground. When he arrived at a place, the palace was very magnificent, and there was a small temple next to it. The man led him in to see Guan Di (God of War). Guan Di (God of War) was wearing a green robe and a blue scarf. Zhang Miao immediately knelt down and worshiped. Guan Di (God of War) said: 'My birthday is in July, not May. The world should not kill living beings. If the pigs and sheep that are killed are not pure white or pure black, I cannot transcend them. Now they are all raised in the mountains. There is no need to kill them in the future.' Guan Di (God of War) asked the man to lead Zhang Miao to the top of the mountain, where he could see all the provinces in the world. The man led him to the top of the mountain and pointed, saying: 'This is the provincial capital of Guangdong.' Zhang Miao then saw his home. The man pushed him, and Zhang Miao woke up. Zhang Miao told Guo Qingxia about this.
【English Translation】 Also did not know who, when it was sent. Opened and read it, and it turned out to be a reply from the young master, the envelope and stationery were exquisite. The stationery was printed with strange patterns, and there were also seven incense sticks sealed, which seemed to be infused with strange spices, and the fragrance was as rich as palace cakes. The writing was fresh and the calligraphy was quite peculiar, not something that ordinary people could write. The letter said: 'Thank you for sending the fragrant Danli. Sir, you are truly a peerless talent! It's just that you were born at the wrong time and live in seclusion among the mountains, forests, springs and rocks, able to do what others cannot do, and give up what others are reluctant to give up, only one step away from becoming an immortal. I linger in Pengshan Jade Cave, and often hear your good name, it is really famous far and wide! Now, thank you for guiding me into the gate of Zen, and I also want to guide you into the realm of immortals. I am traveling around famous mountains and rivers, and have not had time to go south, and the day when we meet in Zixu Biluo can be expected. By the way, extend my greetings to your friends.' Another note said: 'Sir, you are very sincere, so I do not hesitate to make an exception to reply. After reading it, please burn it immediately, do not leak it, do not joke. Otherwise, it is like seeking a marriage but becoming estranged, which is not only my fault.' At that time, Mu and his sons read the letter and burned it immediately. Because he was afraid that the messenger was nearby, he was afraid that he would go back and tell the young master that Mu was not sincere. So he and his sons recorded the contents of the letter together. Guangzhou Jin-Qu Guild Hall on Hao Pan Street in the provincial capital. On the thirteenth day of the fifth month of the ninth year of Kangxi (1670), after displaying abundant items and celebrating the birthday of Guan Di (God of War), everyone ate and drank together. A doctor named Zhang Miao was suddenly grabbed by the hand and pulled away by a person, walking as fast as the wind, his feet not touching the ground. When he arrived at a place, the palace was very magnificent, and there was a small temple next to it. The man led him in to see Guan Di (God of War). Guan Di (God of War) was wearing a green robe and a blue scarf. Zhang Miao immediately knelt down and worshiped. Guan Di (God of War) said: 'My birthday is in July, not May. The world should not kill living beings. If the pigs and sheep that are killed are not pure white or pure black, I cannot transcend them. Now they are all raised in the mountains. There is no need to kill them in the future.' Guan Di (God of War) asked the man to lead Zhang Miao to the top of the mountain, where he could see all the provinces in the world. The man led him to the top of the mountain and pointed, saying: 'This is the provincial capital of Guangdong.' Zhang Miao then saw his home. The man pushed him, and Zhang Miao woke up. Zhang Miao told Guo Qingxia about this.
右三出鐵橋集○凡有威德之神。自有勝妙飲食。若天甘露者。豈希世間膻腥耶。隋文帝十二年。天臺智者大師。至玉泉山安禪。見二人威儀如王。長者美髯。同少者致敬曰。弟子關羽當與子平建寺化供。愿師安禪七日。以須其成。乃役神兵建之。七日出定。湫潭千丈化為平址。棟宇煥麗。巧奪人目。師領徒入居。晝夜演法一日神聞妙法。白師曰。愿洗心易念求戒。永為菩提之本。師即為受五戒。於是神之威德。昭布千里。故為護僧伽藍神。寧受葷酒。今世俗皆知食葷酒。著皮底履。悉不能登武當山而民間俱以豬羊三牲祀武帝。何自相矛盾一至如此乎。○大師身歷九朝。為七帝之師。梵語僧伽藍。華言眾園。謂眾僧所住之園。即寺院也)。
順德
○龍山鄉。螺岡右煙還莊。林孫霽。字霞凝。太史公之長孫也。宅右有書樓。樓右小池。池上軒曰菡萏榭。其砌曰芳洲。竹木花果森然。凝偕譚璨叔。讀書開社其間。有康。孫。蒙。鄧。胡。諸子。師事璨叔。于康熙癸丑五月夕。屢于樓下右房窗外。沙石從空而下。社人異之。自六月初七日。至二十一夜。怪異頻作。璨怒罵而不止。凝語璨曰。此誠鬼也。吾二人肅誠祀之。告以衿影。如吾輩不德。降殃奚辭。不然。余何悔也。是夕具牲酒告之土神。復從奠之曰。吾
【現代漢語翻譯】 現代漢語譯本 右三出鐵橋集：凡是有威德的神，自有殊勝美妙的飲食，像天上的甘露，怎麼會稀罕世間的腥膻之物呢？ 隋文帝開皇十二年（592年），天臺宗智者大師到玉泉山安禪，見到兩個人，威儀如同王者，年長者有美麗的鬍鬚，一同向年輕者致敬說：『弟子關羽（三國時期蜀漢名將）應當與子平（關羽之子關平）建造寺廟，化度供養，希望大師安禪七日，以等待寺廟建成。』於是役使神兵建造寺廟。七日後大師出定，千丈深的沼澤化為平地，殿宇煥然一新，精巧得令人驚歎。大師帶領弟子入住，日夜宣講佛法。一日，神聽到妙法，稟告大師說：『願意洗心革面，求受戒律，永遠作為菩提的根本。』大師就為他授了五戒。於是關羽神的威德，昭布千里，所以成為護衛僧伽藍（寺院）的神。難道會接受葷腥酒肉嗎？現在世俗之人都知道（關羽）吃葷腥酒肉，穿著皮鞋，都不能登上武當山，而民間卻都用豬羊三牲來祭祀武帝（關羽），這自相矛盾到了如此地步！ 大師（智者大師）身歷九朝，為七位皇帝的老師。梵語僧伽藍（Sangharama），漢譯為眾園，指眾多僧人居住的園林，也就是寺院。 順德 龍山鄉螺岡右邊的煙還莊，林孫霽，字霞凝，是太史公（司馬遷）的長孫。住宅右邊有書樓，書樓右邊有個小池塘，池塘上的亭子叫做菡萏榭，它的臺階叫做芳洲，竹木花果茂盛。林霞凝與譚璨叔一起，在這裡讀書結社，有康、孫、蒙、鄧、胡等諸位學子，拜譚璨叔為師。在康熙癸丑年（1673年）五月的一個晚上，多次在樓下右邊房間的窗外，有沙石從空中落下，社裡的人都覺得奇怪。從六月初七日到二十一日，怪異的事情頻繁發生，譚璨叔憤怒地罵也不停止。林霞凝對譚璨叔說：『這確實是鬼在作祟啊，我們兩個人應該嚴肅誠懇地祭祀它，告訴它我們的身份和境遇。如果像我們這樣的人不夠道德，降下災禍，有什麼可說的呢？不然，我也沒有什麼後悔的。』當天晚上，準備了牲畜和酒來祭告土地神，又陳設祭品祭奠說：『我……』
【English Translation】 English version Right Three from the Iron Bridge Collection: All deities possessing majestic virtue naturally possess superior and wondrous food and drink. How could they desire the worldly foul and fishy, like heavenly nectar? In the twelfth year of the Kaihuang era of Emperor Wen of the Sui Dynasty (592 AD), Great Master Zhiyi of the Tiantai school went to Yuquan Mountain to practice Chan meditation. He saw two people with the dignified bearing of kings. The elder had a beautiful beard, and together they paid respect to the younger one, saying, 'Your disciples Guan Yu (a famous general of the Shu Han during the Three Kingdoms period) and his son Guan Ping should build a temple to transform and offer sustenance. We hope that the Master will meditate in peace for seven days to await its completion.' Thereupon, they employed divine soldiers to build the temple. After seven days, the Master emerged from meditation, and a thousand-zhang deep swamp had been transformed into level ground. The halls and buildings were brilliantly new, their craftsmanship astonishing. The Master led his disciples to reside there, expounding the Dharma day and night. One day, the deity heard the wonderful Dharma and reported to the Master, 'I wish to cleanse my mind and seek precepts, to forever be the root of Bodhi.' The Master then bestowed upon him the five precepts. Thus, the majestic virtue of the deity Guan Yu spread for thousands of miles, and he became the guardian deity of the Sangharama (monastery). Would he accept meat and wine? Now, worldly people all know that (Guan Yu) eats meat and wine and wears leather shoes, and they cannot ascend Mount Wudang, yet the common people all use pigs, sheep, and oxen to sacrifice to Emperor Wu (Guan Yu). How can this contradiction be so extreme! The Great Master (Zhiyi) lived through nine dynasties and was the teacher of seven emperors. The Sanskrit word Sangharama means 'garden of the assembly,' referring to the garden where many monks reside, which is the monastery. Shunde In Longshan Township, at Yanhaizhuang to the right of Luogang, lived Lin Sunji, styled Xiani, the eldest grandson of the Grand Historian (Sima Qian). To the right of his residence was a library, and to the right of the library was a small pond. The pavilion above the pond was called the 'Lotus Pavilion,' and its steps were called 'Fragrant Isle.' Bamboo, trees, flowers, and fruits grew luxuriantly. Lin Xiani, together with Tan Chanshu, studied and formed a society there, with students such as Kang, Sun, Meng, Deng, and Hu, who studied under Tan Chanshu. One evening in the fifth month of the Guichou year of the Kangxi era (1673 AD), stones and sand repeatedly fell from the sky outside the window of the room to the right of the building below. The members of the society found it strange. From the seventh day of the sixth month to the twenty-first day, strange occurrences happened frequently, and Tan Chanshu angrily cursed without stopping. Lin Xiani said to Tan Chanshu, 'This is indeed the work of a ghost. We two should solemnly and sincerely sacrifice to it, telling it our status and circumstances. If we, such as we are, are not virtuous enough, and it brings down calamity, what can we say? Otherwise, I have no regrets.' That night, they prepared livestock and wine to sacrifice to the local earth god, and then set out offerings, saying, 'I...'
之居清凈安舒。吾之友敬而且久。吾之隱衷可白蒼穹。祖孫父子。二十年相從。卜宅於此。無悸無忡。胡為而來。亂我文席。豈余不德。倘汝冤抑。男耶女耶。毋惑朝夕。茍汝頑冥。明神是殛。祭畢。凝猶獨坐。期有所見。五鼓月明如晝。循步廊下。突見一手箱。開之。箱上則一展金扇。扇上有女冠。扇下有女履。皆市中紙作店賣者。另一酒盞。覆箱角。揭視。即適間祭肉皮。刻一去字。箱是鬍子物。能啟堅鎖而置之。二十四夜。仍有種種怪異。二十五晚。復飛沙下。凝奮罵曰。誰是汝冤。即可詳言。何得漫為觸惱耶。未幾。座傍得一木葉。雕刻工巧。作桃葉形。葉紋陰陽凹凸。枝蔓具全。長寸八分。闊七分。上飾以胭脂。題云。古人誤我今圖報。月下諸君勿怪愆。凝與璨視之曰。果冤乎。古月。疑是鬍子事。凝曰。今授汝紙筆。詳以告我。將禮普陀度汝。二十七夜。于胡予窗前。得七律一。五絕一。詞一。律云。諸君命妾闡幽思。古情題起不勝悲。月底佳人應有恨。風檐學士勿多疑。萬種愁懷茲欲報。十年冤債此支援。行行我亦尋軌跡。任走天涯我亦知。絕云。狂風御柳時。金井自傷悲。若憐君命短。教妾早歸依。詞曰。種種愁腸欲泄。只待時乖命劣。諸君何必枉勞思。各自門前掃雪。凝遂與璨相議作佛事超度之。
曰汝若歸依佛法。可無姓名乎。(憐君是指鬍子)少頃。于窗前得一詩云。非青非白又非紅。妾長深閨宅向東。君謂始王嬴亥子。何必多疑在箇中。凝略解其意。復求其直書姓名。以登法事牒中。未幾得一札云。妾言已盡。何必瑣瑣。雖有乳名。言之哽咽。何多贅乎。次日凝三家叔載說。慕其異來觀。璨叔。鬍子。及凝四人。求其顯示。而鬍子猶強辯亥子之說。凝怒而言曰。亥子何人。即林即譚。其亦言之莫隱。何諱也。未幾。于疏稿下。得一札一詩。(文多不錄)四鼓聞擊聲。持燈覓之。于鬍子床頭。得一詩一札。云茲蒙諸君超妾。可做衣三百六十。錢三十斤。廣濟眾幽魂。是為妾作一盂蘭會。則感德不淺。何必區區求姓名乎。妾原無罪。不久出人。不超亦可。作此疏牒。不可為妾而設。只泛作超幽盂蘭疏牒可耳。不然。則妾無因而受君惠。地府云。一文必報之謂句。雖君不靳。如其妾之披毛戴角還。不益增一劫罪哉。非愛妾也。適滋妾罪耳。何也。以諸君非我對頭。不敢妄受也。惟泛作超幽。兼以妄列幽魂中可也。若是對頭。則雖七日夜建醮超幽。亦可受之。亥子非二位相公。何必盛怒。載說與璨曰。事既白矣。有才如此。不識能贈我輩一詩否。未逾時。即得一詩于右房外榻間。題云。贈林三老爺詩。(載存而和
【現代漢語翻譯】 現代漢語譯本： 我說，你如果皈依佛法，難道可以沒有姓名嗎？（憐君指的是鬍子）不久，在窗前得到一首詩說：『非青非白又非紅，妾長深閨宅向東。君謂始王嬴亥子，何必多疑在箇中。』凝略微理解了其中的意思，又請求她直接寫下姓名，以便登記在法事牒文中。沒過多久，得到一張字條說：『妾言已盡，何必瑣瑣。雖有乳名，言之哽咽。何多贅乎。』第二天，凝的三家叔叔載說，仰慕她的奇異前來觀看。璨叔、鬍子，以及凝四人，請求她顯露真身。而鬍子仍然強辯亥子之說。凝生氣地說：『亥子何人？即林即譚。其亦言之莫隱，何諱也。』沒過多久，在疏稿下，得到一張字條和一首詩（內容繁多不記錄）。四更時分聽到敲擊聲，拿著燈尋找，在鬍子的床頭，得到一首詩和一張字條，說：『茲蒙諸君超妾，可做衣三百六十，錢三十斤，廣濟眾幽魂。是為妾作一盂蘭會，則感德不淺。何必區區求姓名乎。妾原無罪，不久出人。不超亦可。作此疏牒，不可為妾而設。只泛作超幽盂蘭疏牒可耳。不然，則妾無因而受君惠。地府云：一文必報之謂句。雖君不靳，如其妾之披毛戴角還，不益增一劫罪哉。非愛妾也，適滋妾罪耳。何也。以諸君非我對頭，不敢妄受也。惟泛作超幽，兼以妄列幽魂中可也。若是對頭，則雖七日夜建醮超幽，亦可受之。亥子非二位相公，何必盛怒。』載說與璨說：『事既白矣。有才如此，不識能贈我輩一詩否。』沒過多久，即在右房外榻間得到一首詩，題云：『贈林三老爺詩。』（載存而和） English version: I said, 'If you take refuge in the Buddha's teachings, can you have no name?' (Lian Jun refers to Hu Zi). Shortly after, a poem was found by the window, saying: 'Neither green nor white nor red, I live deep in my boudoir, facing east. You speak of the first king Ying Haizi (嬴亥子), why be so suspicious in this matter?' Ning vaguely understood the meaning and asked her to write her name directly so that it could be registered in the memorial for the Dharma service. Not long after, a note was received saying: 'I have said all I need to say, why be so trivial? Although I have a childhood name, it is difficult to say it without choking. Why add more?' The next day, Ning's third uncle, Zai, said that he admired her strangeness and came to see her. Can Shu, Hu Zi, and Ning, the four of them, asked her to reveal her true form. But Hu Zi still stubbornly argued about the Haizi theory. Ning said angrily, 'Who is Haizi? It is Lin and Tan. They also speak without hiding, why be so secretive?' Not long after, a note and a poem were found under the draft memorial (the contents are too numerous to record). At the fourth watch (around 3-5 am), a knocking sound was heard. Holding a lamp, they searched and found a poem and a note at Hu Zi's bedside, saying: 'Now that I am being delivered by you gentlemen, you can make 360 sets of clothes and 30 catties of money to widely benefit the souls of the deceased. If you hold a Ullambana Festival (盂蘭會) for me, I will be deeply grateful. Why bother asking for my name? I am originally innocent and will soon be reborn as a human. Even if I am not delivered, it is fine. This memorial should not be set up for me. Just make a general Ullambana memorial for delivering the deceased. Otherwise, I will have no reason to receive your kindness. The underworld says: 'Every penny must be repaid.' Even if you are not stingy, if I have to repay it by wearing fur and horns, wouldn't that increase my sins by a kalpa (劫)? It is not that I do not love you, but it would only increase my sins. Why? Because you gentlemen are not my enemies, I dare not receive it rashly. Only a general delivery of the deceased, with me falsely listed among the souls of the deceased, is acceptable. If you were my enemies, then even if you built a Dharma assembly for seven days and nights to deliver me, I could accept it. Haizi is not the two gentlemen, why be so angry?' Zai said to Can, 'The matter is clear. With such talent, I wonder if she can give us a poem?' Not long after, a poem was found on the outer couch of the right room, titled: 'A Poem for Third Master Lin.' (Zai kept it and responded)
【English Translation】 I said, 'If you take refuge in the Buddha's teachings, can you have no name?' (Lian Jun refers to Hu Zi). Shortly after, a poem was found by the window, saying: 'Neither green nor white nor red, I live deep in my boudoir, facing east. You speak of the first king Ying Haizi (嬴亥子), why be so suspicious in this matter?' Ning vaguely understood the meaning and asked her to write her name directly so that it could be registered in the memorial for the Dharma service. Not long after, a note was received saying: 'I have said all I need to say, why be so trivial? Although I have a childhood name, it is difficult to say it without choking. Why add more?' The next day, Ning's third uncle, Zai, said that he admired her strangeness and came to see her. Can Shu, Hu Zi, and Ning, the four of them, asked her to reveal her true form. But Hu Zi still stubbornly argued about the Haizi theory. Ning said angrily, 'Who is Haizi? It is Lin and Tan. They also speak without hiding, why be so secretive?' Not long after, a note and a poem were found under the draft memorial (the contents are too numerous to record). At the fourth watch (around 3-5 am), a knocking sound was heard. Holding a lamp, they searched and found a poem and a note at Hu Zi's bedside, saying: 'Now that I am being delivered by you gentlemen, you can make 360 sets of clothes and 30 catties of money to widely benefit the souls of the deceased. If you hold a Ullambana Festival (盂蘭會) for me, I will be deeply grateful. Why bother asking for my name? I am originally innocent and will soon be reborn as a human. Even if I am not delivered, it is fine. This memorial should not be set up for me. Just make a general Ullambana memorial for delivering the deceased. Otherwise, I will have no reason to receive your kindness. The underworld says: 'Every penny must be repaid.' Even if you are not stingy, if I have to repay it by wearing fur and horns, wouldn't that increase my sins by a kalpa (劫)? It is not that I do not love you, but it would only increase my sins. Why? Because you gentlemen are not my enemies, I dare not receive it rashly. Only a general delivery of the deceased, with me falsely listed among the souls of the deceased, is acceptable. If you were my enemies, then even if you built a Dharma assembly for seven days and nights to deliver me, I could accept it. Haizi is not the two gentlemen, why be so angry?' Zai said to Can, 'The matter is clear. With such talent, I wonder if she can give us a poem?' Not long after, a poem was found on the outer couch of the right room, titled: 'A Poem for Third Master Lin.' (Zai kept it and responded)
之)次朝得札于硯底云。請去冤抑二字。並疏中所幹妾語。乞為𠜂改之。二十九延三上人至。卜初一日作法事。是夜諸友過坐齋中。觀設佛事。聞樓上聲響。得二律。一題云。贈譚林二相公。同館有感。一題云。五月過訪煙還莊。旅于芳洲池舍有感。時孫康二子。囑之曰。吾輩同館多時。每睹異跡。獨不能邀一佳章耶。囑未幾即得詩于孫子房壁間。題云。與孫康二國士同旅于芳洲池舍寄懷。越朝七月初一日。預啟盂蘭法事。黎黃。溫蒙。及凝。家叔。舍弟。七人。居士輩。在上行禮。璨稽首秉爐誠篤。傍晚璨代鬍子懇祝。遠近環觀者。不啻百十人矣。忽有二詩。從空飄下。一云。贈溫相公。一云。答譚相公代祝者。(其詩筆跡附后)時鬍子不能自昧。跪拜悚懼。是夜施食法事畢。各歸憩息。體上人猶向池。默誦楞嚴咒。欲其速去。凝與黎寧光。亦祝其藉法力超生。毋淹滯也。此時詩篇短札。紛飛而下。其一題云。奉謝二位大師。承命自應藉方也。再容我半夕一話乃去何如。詩云。稽首慈悲法士前。憫予孤魂悶懨懨。藉力超升非獨我。諸魂咸仗早生天。英靈美譽何堪受。但凡機事不應言。明日二師歸凈土。敢乞楊枝坐寶蓮。又贈禮懺諸公詩。(筆跡附后)又致別譚相公詩云。今君為妾祭群幽。飄薄孤魂遂所求。僧眾秉誠
【現代漢語翻譯】 （之）次日，在硯臺底下發現了札子，上面寫道：『請去掉『冤抑』二字，以及奏疏中涉及妾的事情，懇請為您修改。』二十九日，延三上人來到，占卜初一做法事。當晚，諸位朋友來齋房相聚，觀看佛事。聽到樓上有聲響，得到了兩首律詩。一首題為《贈譚林二相公同館有感》，另一首題為《五月過訪煙還莊，旅于芳洲池舍有感》。當時孫康的兩個兒子，囑咐他說：『我們同館多時，常常看到奇異的跡象，唯獨不能邀請到一首佳作嗎？』囑咐后不久，就在孫子房的墻壁上得到了詩，題為《與孫康二國士同旅于芳洲池舍寄懷》。 越日，七月初一日，預先開始盂蘭盆法事。黎黃、溫蒙以及凝、家叔、舍弟七人，居士們，在上面行禮。璨稽首，手持香爐，誠心誠意。傍晚，璨代替鬍子懇切祝禱。遠近觀看的人，不下百十人。忽然有兩首詩，從空中飄落下來，一首說《贈溫相公》，一首說《答譚相公代祝者》（詩的筆跡附在後面）。當時鬍子不能自欺，跪拜，感到恐懼。當晚，施食法事完畢，各自回去休息。體上人仍然面向池塘，默默誦讀《楞嚴咒》，希望它們迅速離去。凝與黎寧光，也祝願它們憑藉佛法之力超生，不要滯留。 此時，詩篇短札，紛紛飄落而下，其中一題為：『奉謝二位大師，承蒙您的命令，自當憑藉佛法之力。再容我半個晚上說說話再走如何？』詩中寫道：『稽首慈悲的法師們，可憐我這孤魂悶悶不樂。憑藉佛力超升的不止我一個，眾多的魂靈都仰仗著早日昇天。英靈美譽我實在承受不起，但凡涉及機密的事情不應該說。明日二位大師迴歸凈土，敢請您用楊枝灑水，讓我坐上寶蓮。』又贈送給禮懺諸公的詩（筆跡附在後面）。又致贈給譚相公的詩說：『如今您為我的妾祭祀眾多的幽魂，飄泊的孤魂終於得到了所求。僧眾秉持誠心'
【English Translation】 The next day, a note was found under the inkstone, which read: 'Please remove the words 'wrongful oppression' and the matters concerning the concubine in the memorial. I beg you to revise it.' On the 29th, Reverend Yan San arrived and divined that the Dharma service should be held on the first day of the month. That evening, friends gathered in the study to observe the Buddhist service. They heard sounds from upstairs and received two poems in the律 (lǜ) style. One was titled 'Feeling Inspired at the Same Academy, Dedicated to the Two Prime Ministers Tan and Lin,' and the other was titled 'Visiting Yanhuan Village in May, Feeling Inspired While Lodging at the Fangzhou Pond Residence.' At that time, Sun Kang's two sons urged him, saying, 'We have been in the same academy for a long time and have often witnessed strange occurrences, but we have not been able to invite a fine poem?' Not long after the urging, a poem was found on Sun Zifang's wall, titled 'Expressing Sentiments While Traveling with the Two National Scholars Sun Kang at the Fangzhou Pond Residence.' The next day, on the first day of the seventh month, the Ullambana Festival service was started in advance. Li Huang, Wen Meng, Ning, Uncle Jia, and younger brother, seven laypeople, performed the rituals above. Can bowed his head, holding the incense burner with sincerity. In the evening, Can earnestly prayed on behalf of Hu Zi. No less than a hundred people watched from near and far. Suddenly, two poems floated down from the sky, one saying 'Dedicated to Prime Minister Wen' and the other saying 'Answering Prime Minister Tan on Behalf of the Prayer Giver' (the handwriting of the poems is attached later). At that time, Hu Zi could not deceive himself, knelt down, and felt fear. That evening, after the food offering service was completed, everyone returned to rest. Reverend Ti still faced the pond, silently reciting the Surangama Mantra, hoping they would leave quickly. Ning and Li Ningguang also prayed that they would be reborn through the power of the Dharma and not linger. At this time, poems and short notes fluttered down, one of which was titled: 'Respectfully Thanking the Two Great Masters, I will naturally rely on the power of the Dharma according to your command. How about allowing me half a night to talk before leaving?' The poem said: 'Bowing before the compassionate Dharma masters, pity my lonely soul, depressed and listless. It is not only I who am being reborn through the power of the Buddha, but many souls rely on it to be reborn in heaven soon. I cannot bear the reputation of being a hero, but I should not say anything about confidential matters. Tomorrow, the two masters will return to the Pure Land. May I dare to ask you to sprinkle water with willow branches and let me sit on a lotus throne.' There were also poems presented to the gentlemen who performed the repentance rituals (the handwriting is attached later). Also, a poem addressed to Prime Minister Tan said: 'Now you are sacrificing to the many wandering souls of my concubine, and the wandering souls have finally obtained what they seek. The monks hold sincerity'
齊下列。雄儒附會在上頭。法力普慈無弗屆。雨露同沾福倍休。省悔又當兼戒殺。從此科名靡不售。傍注小字云。妾所贈之言。屢多不合。諸尊幸勿怪也。所譽之言。或效或不效。亦自有別。無非勸人為善去惡而已。勉之。請了請了。璨喜曰。付之傳記。正余心也。不轉瞬而凝膝上。落一紙云。所云付傳者。謂將字跡傳人。以傳戒後世也。非謂傳字。然付之傳益妙。(后一傳字原圈去聲)若真付傳。則前後所錯別之字。俱煩改之。更平仄韻。有未合者。訂之尤妙(云云)。既法事告成。送諸上人返棹。初四日。諸友商紀其事。亭午而紀成。歡飲達二鼓。席中得一詩一札云。自別後。天帝嘉妾。有仇不報。三月后乃生人間。使得一闡吾未達之才。俟九月乃敬匯詩文。付來入傳。以成諸君子一段美意。希勿笑吾馮婦也。則幸甚矣(仙媛親筆附下)。
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(凝曰。余嘗見仙鬼之事。或得之書傳。或得之傳述多矣。或有聞其聲者。或有見之事者多矣。卒未有能任筆墨。對答如流。有響則應。如覿面與語。若此者也。況其怨而能忍。無分毫凌厲之氣。受惠則廉。期約必信。而所貽贈篇章
【現代漢語翻譯】 齊下列。雄儒附會在上頭。法力普慈無弗屆。雨露同沾福倍休。省悔又當兼戒殺。從此科名靡不售。 傍注小字云：『妾所贈之言，屢多不合，諸尊幸勿怪也。所譽之言，或效或不效，亦自有別，無非勸人為善去惡而已。勉之。請了請了。』 璨喜曰：『付之傳記，正余心也。』不轉瞬而凝膝上，落一紙云：『所云付傳者，謂將字跡傳人，以傳戒後世也，非謂傳字。然付之傳益妙。（后一傳字原圈去聲）若真付傳，則前後所錯別之字，俱煩改之，更平仄韻，有未合者，訂之尤妙（云云）。』 既法事告成，送諸上人返棹。初四日，諸友商紀其事，亭午而紀成，歡飲達二鼓。席中得一詩一札云：『自別後，天帝嘉妾，有仇不報，三月后乃生人間，使得一闡吾未達之才，俟九月乃敬匯詩文，付來入傳，以成諸君子一段美意，希勿笑吾馮婦也。則幸甚矣。（仙媛親筆附下）』
凝曰：『余嘗見仙鬼之事，或得之書傳，或得之傳述多矣，或有聞其聲者，或有見之事者多矣，卒未有能任筆墨，對答如流，有響則應，如覿面與語，若此者也。況其怨而能忍，無分毫凌厲之氣，受惠則廉，期約必信，而所貽贈篇章
【English Translation】 They lined up in order. The grand Confucian scholars were in attendance. The power of the Dharma (Dharma: the teachings of Buddha) is universally compassionate and boundless. May we all share the blessings like dew and rain, and may our fortune be doubled. Reflect on your mistakes and also abstain from killing. From now on, success in the imperial examinations will be assured. A small note on the side reads: 'The words I, your concubine, have given often do not align. I hope the honored ones will not be offended. The words of praise, whether they are effective or not, are different in their own way. They are nothing more than encouraging people to do good and avoid evil. Strive for it. Please, please.' Can (Can: name of a person) happily said: 'To entrust it to the biography is exactly what I wanted.' In no time, a piece of paper landed on his knee, saying: 'What is meant by entrusting it to the biography is to pass on the handwriting to people, so as to pass on the precepts to future generations, not to pass on the characters themselves. However, entrusting it to the biography is even more wonderful. (The last character '傳' (chuan: biography) was originally circled and marked with a departing tone) If it is truly entrusted to the biography, then please correct all the wrongly written characters before and after, and revise the tones and rhymes that are not in harmony (etc.).' After the Dharma (Dharma: the teachings of Buddha) service was completed, they sent the venerable monks back on their boats. On the fourth day, the friends discussed recording the event, and the record was completed at noon. They enjoyed drinking until the second watch of the night. During the banquet, they received a poem and a letter saying: 'Since we parted, the Heavenly Emperor has favored me, your concubine. I do not seek revenge. After three months, I was born into the human world, allowing me to express my unfulfilled talents. I will respectfully compile my poems and writings in September and send them to be included in the biography, to fulfill the good intentions of you gentlemen. I hope you will not laugh at me, like Feng Fu (Feng Fu: a person who tried to do something beyond his ability). Then I would be very fortunate. (Written by the fairy maiden)'
Ning (Ning: name of a person) said: 'I have often seen stories of immortals and ghosts, either from books or from oral accounts. Some have heard their voices, and some have seen their deeds. But none have been able to wield a pen and answer fluently, responding to every sound, as if speaking face to face, like this one. Moreover, she can endure resentment, without the slightest hint of aggression. She is honest in accepting favors, trustworthy in keeping promises, and the poems and writings she has bestowed
。語類多箴戒。端方正大。絕無女子情態。豈可與魑魅同日語哉。故重之曰仙媛云。今其札謂天帝嘉之。益知福善不爽焉。其軌跡不敢半語粉飾。其詩札不敢隻字增損。雖錯別。亦仍其跡。聊以紀異。非好事也。仙書字字。前後如一。余敬存之。統俟九月詩文何如。乃匯付裝潢。出仙媛傳○前後所贈之詩札。有數十紙。今僅刻三五。余悉載仙媛傳。然媛雖為冤債而來。竟不言冤之所以。鬍子亦終不肯自雪其過。惟悚惕而已。有冤不報。正符大士之心。今時下愚。小冤尚憤憤覓報。況其得權勢者。肯忘瑕疵乎。如戒經中。不共戴天之仇。尚不加報。故云。殺生報生。生生何益。此之謂歟。惟惜媛具斯世智利根。深達善惡因果之源。而未知有向上一著。倘時得遇作家宗匠。即當下棄卻瓢囊矣)。
六道集卷三
音釋
攖
音英。觸迫近也。
癭
音潁。頸瘤也。
㓟䍤
上音披。刀析也。下音濟上聲。以手出汁也。
頡
胡結切。音纈。直項也。
塸
音歐。墓也。又聚沙也。
慘
音參上聲。愁也。痛也。又酷毒也。
洟
音剃。鼻出曰洟。目出曰涕。涕音體。
䢼
音恭。
范鎐
女
【現代漢語翻譯】 現代漢語譯本：她的話語大多是勸誡之言，端莊方正，絕沒有女子的嬌柔姿態，怎麼能和那些妖魔鬼怪相提並論呢？所以鄭重地稱她為仙媛。現在她的信札說天帝嘉獎她，更加知道行善不會有差錯。她的軌跡不敢用半句粉飾，她的詩札不敢增刪一字，即使有錯別字，也仍然保持原樣，姑且用來記錄奇異之事，並非是愛好炫耀。仙媛的書信字字句句，前後一致，我恭敬地儲存著，等到九月的詩文出來后，再一起裝裱，編入《仙媛傳》。前後贈送的詩札有數十張，現在只刻印三五張，其餘的都記載在《仙媛傳》中。然而仙媛雖然是為冤債而來，最終沒有說出冤情的原因，鬍子也始終不肯為自己辯解，只是感到恐懼。有冤不報，正符合大士（菩薩的別稱）的心意。現在那些愚昧的人，小小的冤屈尚且憤憤不平地尋求報復，更何況那些得到權勢的人，肯忘記自己的過失呢？如同戒經中所說，不共戴天的仇恨，尚且不加以報復。所以說，殺生報生，生生世世有什麼益處呢？說的就是這個道理吧。只是可惜仙媛具有世間的智慧和敏銳的根性，深刻地瞭解善惡因果的根源，卻不知道還有向上的一步。如果當時能夠遇到一位宗師，就能當下拋棄這副皮囊了。
《六道集》卷三
音釋
攖（yīng）： 讀音yīng，接觸、逼近的意思。
癭（yǐng）： 讀音yǐng，頸部的瘤子。
㓟䍤（pī jì）： 上面的字讀音pī，用刀剖析的意思。下面的字讀音jì，上聲，用手擠出汁液的意思。
頡（xié）： 胡結切，讀音xié，直著脖子的樣子。
塸（ōu）： 讀音ōu，墳墓的意思。也指堆積沙土。
慘（cǎn）： 讀音cǎn，上聲，憂愁、痛苦的意思。也指殘酷狠毒。
洟（tì）： 讀音tì，鼻子流出的液體叫洟，眼睛流出的液體叫涕。涕讀音tì。
䢼（gōng）： 讀音gōng。
范鎐（fàn yáo）： 女子名
【English Translation】 English version: Her words were mostly admonitions, upright and proper, without any feminine affectation. How could she be compared to demons and monsters? Therefore, she is respectfully called 'Fairy Maiden'. Now, her letter says that the Heavenly Emperor praised her, which further confirms that doing good will not be in vain. Her actions are not embellished in the slightest, and her poems and letters are not altered by a single word. Even if there are typos, they are kept as they are, simply to record the extraordinary, not to show off. The Fairy Maiden's letters are consistent from beginning to end. I respectfully preserve them, and after the poems and essays of September are available, I will have them bound together and included in 'The Biography of the Fairy Maiden'. The poems and letters given to me before and after amount to dozens of pages, but only three or five are engraved now. The rest are recorded in 'The Biography of the Fairy Maiden'. However, although the Fairy Maiden came because of a debt of injustice, she never revealed the reason for the injustice. Master Hu also never tried to defend himself, but only felt fear. Not seeking revenge for injustice is in accordance with the mind of a Bodhisattva (a being on the path to Buddhahood). Nowadays, ignorant people seek revenge even for small injustices, let alone those who have power and are willing to forget their own faults? As the precepts say, even for enemies who are irreconcilable, one should not seek revenge. Therefore, it is said, 'Killing to repay killing, what is the benefit of endless cycles of birth and death?' This is what it means, isn't it? It is a pity that the Fairy Maiden has worldly wisdom and sharp faculties, and deeply understands the source of good and evil karma, but does not know that there is a further step to take. If she could have met a master at that time, she would have abandoned this physical body immediately.
Collection of the Six Realms, Volume 3
Phonetic Explanations
攖 (yīng): Pronounced yīng, meaning to touch, approach, or press near.
癭 (yǐng): Pronounced yǐng, meaning a tumor on the neck.
㓟䍤 (pī jì): The first character is pronounced pī, meaning to dissect with a knife. The second character is pronounced jì, rising tone, meaning to squeeze out juice by hand.
頡 (xié): Pronounced xié, meaning to hold the neck straight.
塸 (ōu): Pronounced ōu, meaning a grave. Also, to gather sand.
慘 (cǎn): Pronounced cǎn, rising tone, meaning sorrowful, painful. Also, cruel and poisonous.
洟 (tì): Pronounced tì, nasal mucus is called 洟, tears are called 涕. 涕 is pronounced tì.
䢼 (gōng): Pronounced gōng.
范鎐 (fàn yáo): A woman's name.
人冠飾也。
䀸
音志。目光。
剡
音閃。縣名。在會稽。
脯
音府。乾肉。
眭茜
上音為姓也。下倉殿切。音倩。
邯鄲
上音寒。下音單。趙縣也。
倩
七正切。清去聲。假借使人也。
𡑞
音遂。
龐塢
上音旁。下音烏上聲。
隳
音灰。
逶迤
上音威。下音駝。
䆮
音浸上聲。
礘圮
上音泣。下音痞。
㫐
音杳。遠望也。
姬
音雞。婦女美稱。
機
音己。幾也。謂設而不倚。
𢍶
同㪻。音見。
麓
音六。山足。
漕漼
上音曹。下音催上聲。
多羅樹
無枝節。身如㯶櫚。
菩薩
梵語具云。菩提薩埵。此云覺有情。上求佛道。下化眾生。故云覺有情。亦云開士。謂能開悟一切眾生也。亦云大士。謂上求下化。建立大事也。
靳
音僅。楚有大夫。姓靳名尚。
附
西湖
○南天竺真觀法師。常講法華。備五種法師之業。盥洗渧地不濡。龍王化作老人。日至聽經。師因久旱。請其
【現代漢語翻譯】 現代漢語譯本
人冠飾也。
䀸
音志。目光。
剡
音閃。縣名。在會稽。
脯
音府。乾肉。
眭茜
上音為姓也。下倉殿切。音倩。
邯鄲
上音寒。下音單。趙縣也。
倩
七正切。清去聲。假借使人也。
𡑞
音遂。
龐塢
上音旁。下音烏上聲。
隳
音灰。
逶迤
上音威。下音駝。
䆮
音浸上聲。
礘圮
上音泣。下音痞。
㫐
音杳。遠望也。
姬
音雞。婦女美稱。
機
音己。幾也。謂設而不倚。
𢍶
同㪻。音見。
麓
音六。山足。
漕漼
上音曹。下音催上聲。
多羅樹
無枝節。身如㯶櫚。
菩薩（Bodhisattva）
梵語具云。菩提薩埵（Bodhisattva）。此云覺有情。上求佛道。下化眾生。故云覺有情。亦云開士。謂能開悟一切眾生也。亦云大士。謂上求下化。建立大事也。
靳
音僅。楚有大夫。姓靳名尚。
附
西湖
○南天竺真觀法師。常講法華。備五種法師之業。盥洗渧地不濡。龍王化作老人。日至聽經。師因久旱。請其 English version
人冠飾也 (Rén guān shì yě).
䀸
Pronounced 'zhì'. Means 'gaze' or 'eyesight'.
剡 (Shàn)
Pronounced 'shǎn'. Name of a county in Kuaiji (會稽).
脯 (Pú)
Pronounced 'fǔ'. Dried meat.
眭茜 (Suī Qiàn)
The first character is a surname. The second is pronounced 'qiàn'.
邯鄲 (Hán Dān)
The first character is pronounced 'hán', the second 'dān'. A county in Zhao.
倩 (Qiàn)
Pronounced 'qiàn'. Means 'to employ someone'.
𡑞
Pronounced 'suì'.
龐塢 (Páng Wù)
The first character is pronounced 'páng', the second 'wù'.
隳 (Huī)
Pronounced 'huī'.
逶迤 (Wēi Yí)
The first character is pronounced 'wēi', the second 'yí'.
䆮
Pronounced 'jìn'.
礘圮
The first character is pronounced 'qì', the second 'pǐ'.
㫐
Pronounced 'yǎo'. Means 'looking into the distance'.
姬 (Jī)
Pronounced 'jī'. A beautiful term for women.
機 (Jī)
Pronounced 'jǐ'. Means 'mechanism' or 'device'.
𢍶
Same as 㪻. Pronounced 'jiàn'.
麓 (Lù)
Pronounced 'lù'. The foot of a mountain.
漕漼 (Cáo Cuī)
The first character is pronounced 'cáo', the second 'cuī'.
多羅樹 (Duō Luó Shù) (Tala Tree)
Without branches or knots, its body resembles a palm tree.
菩薩 (Púsà) (Bodhisattva)
In Sanskrit, it is called Bodhisattva (菩提薩埵). It means 'sentient being who seeks enlightenment'. They seek the path of Buddhahood above and transform sentient beings below. Therefore, it is called 'sentient being who seeks enlightenment'. It is also called 'enlightenment master', meaning one who can enlighten all sentient beings. It is also called 'great being', meaning one who seeks above and transforms below, establishing great deeds.
靳 (Jìn)
Pronounced 'jìn'. There was a minister in Chu named Jin Shang.
附
西湖 (Xī Hú) (West Lake)
○ Master Zhenguan of South India (南天竺) often lectured on the Lotus Sutra, possessing the qualities of the five types of Dharma masters. When he washed his hands, the water would not wet the ground. The Dragon King transformed into an old man and came to listen to the sutras every day. Because of a long drought, the master asked him
【English Translation】 Person's headdress. 䀸 Pronounced 'zhì'. Means 'gaze' or 'eyesight'. 剡 (Shàn) Pronounced 'shǎn'. Name of a county in Kuaiji. 脯 (Pú) Pronounced 'fǔ'. Dried meat. 眭茜 (Suī Qiàn) The first character is a surname. The second is pronounced 'qiàn'. 邯鄲 (Hán Dān) The first character is pronounced 'hán', the second 'dān'. A county in Zhao. 倩 (Qiàn) Pronounced 'qiàn'. Means 'to employ someone'. 𡑞 Pronounced 'suì'. 龐塢 (Páng Wù) The first character is pronounced 'páng', the second 'wù'. 隳 (Huī) Pronounced 'huī'. 逶迤 (Wēi Yí) The first character is pronounced 'wēi', the second 'yí'. 䆮 Pronounced 'jìn'. 礘圮 The first character is pronounced 'qì', the second 'pǐ'. 㫐 Pronounced 'yǎo'. Means 'looking into the distance'. 姬 (Jī) Pronounced 'jī'. A beautiful term for women. 機 (Jī) Pronounced 'jǐ'. Means 'mechanism' or 'device'. 𢍶 Same as 㪻. Pronounced 'jiàn'. 麓 (Lù) Pronounced 'lù'. The foot of a mountain. 漕漼 (Cáo Cuī) The first character is pronounced 'cáo', the second 'cuī'. 多羅樹 (Duō Luó Shù) (Tala Tree) Without branches or knots, its body resembles a palm tree. 菩薩 (Púsà) (Bodhisattva) In Sanskrit, it is called Bodhisattva. It means 'sentient being who seeks enlightenment'. They seek the path of Buddhahood above and transform sentient beings below. Therefore, it is called 'sentient being who seeks enlightenment'. It is also called 'enlightenment master', meaning one who can enlighten all sentient beings. It is also called 'great being', meaning one who seeks above and transforms below, establishing great deeds. 靳 (Jìn) Pronounced 'jìn'. There was a minister in Chu named Jin Shang. 附 西湖 (Xī Hú) (West Lake) Master Zhenguan of South India often lectured on the Lotus Sutra, possessing the qualities of the five types of Dharma masters. When he washed his hands, the water would not wet the ground. The Dragon King transformed into an old man and came to listen to the sutras every day. Because of a long drought, the master asked him
降雨。王為諸龍求戒。師作法召授。即時降雨。龍王峨冠朱服夜來頂禮。師問以多旱之因。龍曰。人無正信。多行惡行。天將地肥流入深土。五穀食無肥膚。旱涸固有由也(出高僧傳)。
姑蘇
○曹魯川居士。為予言。有女在夫家。夏坐室中。一蛇從墻上逐鴿。墮庭心。家人見而死之。數日後。蛇附女作語。魯川往視。則云。我昔為荊州守。高歡反。追我至江滸。遂死江中。我父母妻子。不知安否。魯川驚曰。歡六朝時人。今歷隋唐宋元而至大明矣。鬼方悟死久。並知為蛇。復曰。既作蛇。死亦無恨。但為我禮梁皇懺一部。吾行矣。乃延泗洲寺僧定空禮懺。懺畢。索齋。為施斛食一罈。明日。女安隱如故。懺之功大矣哉(出雲棲大師竹窗隨筆)。
搜神記(晉于寶。死而復穌。見天地間鬼神事。遂撰集古今神祇靈異。名曰搜神記)
釋法聰
○說法于浙西之蘇杭嘉興縣。有神曰高王。降其祝曰。為我請聰法師來受菩薩戒。居人依其言而請之。受戒訖。又降祝曰。自今以往。酒肉五辛。一切悉斷。后若祈福。可請眾僧。在廟設齋行道。歷二年。秀州海鹽縣神。曰鄱陽府君。因常祭。降祝曰。為我請聰法師講涅槃經。眾乃迎師就講。神又降祝曰。神道業障。多有苦惱。自聽法來。身鱗甲
內。已息細蟲啖苦。愿為我請師。更講大品般若經。師復為講之。神降祝謝(出高僧傳)。
唐
○慧棱法師。貞觀十四年正月半。有感通寺昶法師曰。夢見閻王請棱公講三論。昶公講法華。啟棱公可否。棱曰。善哉。慧棱發願。常處地獄。教化眾生。講大乘經。既有此徴。斯愿畢矣。至九月末。蔣王見棱氣弱。送韶州鐘乳。逼令服之。其夕夢見一衣冠者曰。勿服此乳。閻王莊嚴道場已竟。大有乳藥。至十月半黃昏時。遂覺不愈。告寺主寶度曰。吾憶年八歲。往龍泉寺禮觀音。未至耆阇崛山。已講三遍。皎如目前。言未訖。外有大聲告曰。法師早起燒香。使人即到。寶度曰。何人。答曰。閻王使者。迎棱法師。即起燒香洗浴。懺悔禮佛訖。還房中。取一生私記經旨。焚之曰。此私記於他讀之。不得其致矣。至小食時。異香忽來。棱斂容便卒(出高僧傳)。
海昌村民
○某。有老媼死。附家人言平生事。及陰府報應甚悉。家人環而聽之。某在眾中。忽攝心念佛。媼謂曰。汝常如此。何患不成佛道。問何故。曰。汝心念阿彌陀佛故。問何以知之。曰見汝身有光明故。村民不識一字。瞥爾顧念。尚使鬼敬。況久修者乎。是故唸佛功德。不可思議(出竹窗二筆)。
越王镠
○建龍冊
【現代漢語翻譯】 現代漢語譯本： 內。已經停止了細小的蟲子啃噬痛苦。希望替我請來法師，再講一遍《大品般若經》。法師又為他講解。神降臨祝謝（出自《高僧傳》）。
唐
慧棱法師。貞觀十四年（640年）正月十五，有感通寺的昶法師說：『夢見閻王請慧棱法師講《三論》，請昶法師講《法華經》。』問慧棱法師是否可以。慧棱法師說：『很好。』慧棱法師發願，常處地獄，教化眾生，講大乘經典。既然有這樣的徵兆，這個願望就可以實現了。到九月末，蔣王見慧棱法師氣息虛弱，送來韶州的鐘乳石，逼迫他服用。當天晚上夢見一個衣冠整齊的人說：『不要服用這種乳石，閻王已經莊嚴佈置好道場，有很多乳藥。』到十月十五黃昏時，最終覺得病沒有好轉，告訴寺廟住持寶度說：『我記得八歲時，去龍泉寺禮拜觀音，還沒到耆阇崛山（Grdhakuta，靈鷲山），已經講了三遍，清晰如在眼前。』話還沒說完，外面有大聲宣告說：『法師早起燒香，使者馬上就到。』寶度問：『什麼人？』回答說：『閻王使者，迎接慧棱法師。』慧棱法師立即起身燒香洗浴，懺悔禮佛完畢，回到房間中，取出一生私下記錄的經文要旨，焚燒掉說：『這些私下記錄的經文要旨，別人讀了，不能領會其中的意思啊。』到吃早飯的時候，奇異的香味忽然到來，慧棱法師端正容貌就去世了（出自《高僧傳》）。
海昌村民
某人。有位老婦人去世，附在家人身上說她平生的事情，以及陰間的報應非常詳細。家人圍著聽她說話。某人在人群中，忽然收攝心念佛。老婦人說：『你常常這樣，何愁不能成佛道？』某人問為什麼。老婦人說：『因為你心裡念阿彌陀佛（Amitabha），所以這樣。』某人問憑什麼知道。老婦人說：『看見你身上有光明。』這位村民不識一個字，只是偶爾顧念，尚且使鬼敬畏，何況是長久修行的人呢？所以唸佛的功德，不可思議（出自《竹窗二筆》）。
越王镠
建立龍冊
【English Translation】 English version: Inside. The tiny worms have stopped gnawing at the pain. I wish you would invite a master to explain the Mahaprajnaparamita Sutra again. The master explained it to him again. The spirit descended and offered thanks (from Biographies of Eminent Monks).
Tang Dynasty
Dharma Master Huileng. On the fifteenth day of the first month of the fourteenth year of the Zhenguan era (640), Dharma Master Chang of Gantong Temple said, 'I dreamed that King Yama invited Dharma Master Huileng to lecture on the Three Treatises and invited Dharma Master Chang to lecture on the Lotus Sutra.' He asked Dharma Master Huileng if it was possible. Dharma Master Huileng said, 'Excellent.' Dharma Master Huileng vowed to always be in hell, teaching sentient beings and lecturing on Mahayana sutras. Since there is such an omen, this vow can be fulfilled. At the end of September, Prince Jiang saw that Dharma Master Huileng's breath was weak and sent stalactites from Shaozhou, forcing him to take them. That night, he dreamed of a person in formal attire who said, 'Do not take this stalactite milk. King Yama has already solemnly decorated the altar, and there are many milk medicines.' On the fifteenth of October at dusk, he finally felt that his illness had not improved and told the abbot of the temple, Baodu, 'I remember when I was eight years old, I went to Longquan Temple to worship Guanyin (Avalokitesvara), and before I reached Grdhakuta (Vulture Peak), I had already lectured three times, as clear as if it were in front of me.' Before he finished speaking, there was a loud voice outside announcing, 'Dharma Master, get up early and burn incense, the messenger will arrive soon.' Baodu asked, 'Who is it?' The reply was, 'King Yama's messenger, welcoming Dharma Master Huileng.' Dharma Master Huileng immediately got up, burned incense, bathed, repented, and prostrated to the Buddha. He returned to his room, took out his lifelong private notes on the essence of the sutras, burned them, and said, 'These private notes on the essence of the sutras, if others read them, they will not understand their meaning.' At breakfast time, a strange fragrance suddenly arrived, and Dharma Master Huileng composed himself and passed away (from Biographies of Eminent Monks).
A Villager of Haichang
So-and-so. An old woman died and possessed a family member, recounting her life's events and the retributions in the underworld in great detail. The family members surrounded her and listened. So-and-so was in the crowd and suddenly focused his mind on reciting the Buddha's name. The old woman said, 'If you are always like this, why worry about not attaining Buddhahood?' So-and-so asked why. The old woman said, 'Because you are reciting Amitabha (Amitabha) in your heart, that's why.' So-and-so asked how she knew. The old woman said, 'I see light on your body.' This villager did not know a single word, but his fleeting thought of the Buddha caused the ghost to respect him. How much more so for those who cultivate for a long time? Therefore, the merit of reciting the Buddha's name is inconceivable (from Bamboo Window Second Brush).
King Liu of Yue
Established the Dragon Register
寺。請僧可週于天寶堂。夜為冥司講經。鬼神現形聽法。兼施法食。賜可週金缽紫衣。加精志通明之號。(出高僧傳)護法論問曰。或謂佛教有施食真言。能變少為多。如七粒變十方之語。豈有是理。無盡曰。不然。子豈不聞勾踐一器之醪。而眾軍皆醉。欒巴一噀之酒。而蜀川為雨。心靈所至。而無感不通。況托諸佛廣大願力。廓其善心。變少為多。何疑之有。故元世祖。問扮彌帝師曰。施食至少。何普濟無量幽冥。帝師曰。佛法真言力。猶如飲馬珠。或曰。子今何以不用一器之醪。令眾皆醉。一噀之酒。而令注雨。答曰。心生疑惑。何能感格。信而無疑。故曰。寂然不動。感而遂通也。 卍新續藏第 88 冊 No. 1645 六道集
六道集卷四
廣州南海寶象林沙門弘贊在犙輯
畜生道
畜生者。梵語。帝利耶瞿榆泥。此云旁行。又曰旁生。由其形傍。故行亦傍。皆負天而行。又其受果報傍。故名傍生。由先其造作增上愚癡身語意十惡行。往彼生彼。稟性闇鈍。不能自立。為人畜養。故號畜生。然胎卵濕化。水陸空行。遍滿人間。山野。澤中。欲色界天。修羅。地獄。鬼趣。皆悉有之。是故以傍生譯之。由不屬畜養者多故。樓炭經云。畜生有其三種。一魚。二鳥。三獸。於此三
【現代漢語翻譯】 現代漢語譯本 寺院。請僧人可週在天寶堂，夜晚為冥界講經，鬼神顯現身形聽法，並施行法食。皇帝賜予可週金缽和紫衣，加封『精志通明』的稱號。（出自《高僧傳》） 《護法論》中有人問道：『有人說佛教有施食真言，能將少量食物變為大量，例如『七粒米變十方』的說法，難道真有這樣的道理嗎？』 無盡回答說：『不是這樣的。您難道沒聽說過勾踐用一器酒，就讓所有軍隊都喝醉；欒巴一噴酒，蜀地就下雨的事情嗎？心念的力量所到之處，沒有感應不到的。何況依託諸佛廣大的願力，擴充套件其善心，將少量變為大量，有什麼可懷疑的呢？』 所以元世祖（公元1271年-1368年）問八思巴帝師說：『施食的食物這麼少，怎麼能普遍救濟無量幽冥眾生呢？』帝師回答說：『佛法真言的力量，猶如飲馬珠。』 有人說：『您現在為什麼不用一器酒，讓所有人都喝醉；一噴酒，就讓下雨呢？』 回答說：『心生疑惑，怎麼能感應呢？相信而不懷疑，所以說：寂然不動，感而遂通。』 卍新續藏第 88 冊 No. 1645 《六道集》 《六道集》卷四 廣州南海寶象林沙門弘贊編輯 畜生道 畜生，梵語為『帝利耶瞿榆泥』（Tiryagyoni），這裡翻譯為『旁行』，又叫『旁生』。因為它們的形體是側著的，所以行走也是側著的，都是背朝天而行。又因為它們所受的果報是側著的，所以叫做『旁生』。這是由於它們先前造作了增長愚癡的身語意十惡行，往生到那裡，稟性愚昧遲鈍，不能自立，被人畜養，所以叫做『畜生』。然而，胎生、卵生、濕生、化生，水陸空行，遍滿人間、山野、沼澤之中，甚至欲界天、修羅、地獄、鬼趣，都存在畜生。因此用『旁生』來翻譯它，因為不屬於被畜養的畜生有很多。樓炭經說，畜生有三種：一是魚，二是鳥，三是獸。在這三種之中
【English Translation】 English version Monastery. The monk Kezhou was invited to the Tianbao Hall to lecture on scriptures for the netherworld at night. Ghosts and gods manifested to listen to the Dharma and perform the Dharma meal offering. The emperor bestowed upon Kezhou a golden bowl and a purple robe, adding the title 'Jing Zhi Tong Ming' (Pure Will Penetrating Understanding). (From the Biographies of Eminent Monks) In the Treatise on Protecting the Dharma, someone asked: 'Some say that Buddhism has a mantra for offering food, which can transform a small amount into a large amount, such as the saying 'seven grains of rice transform into the ten directions.' Is there such a principle?' Wujin replied: 'It is not so. Have you not heard that Goujian used one vessel of wine to intoxicate all the troops; Luan Ba sprayed wine once, and it rained in the Shu region? Where the power of the mind reaches, there is no lack of response. Moreover, relying on the vast vows of all Buddhas, expanding their good intentions, transforming a small amount into a large amount, what is there to doubt?' Therefore, Emperor Shizu of the Yuan Dynasty (1271-1368 AD) asked Imperial Preceptor Phagpa: 'The food offered in the food offering is so little, how can it universally save countless beings in the netherworld?' The Imperial Preceptor replied: 'The power of the Buddha's Dharma mantra is like a horse-drinking jewel.' Someone said: 'Why don't you now use one vessel of wine to intoxicate everyone; spray wine once, and make it rain?' He replied: 'If the mind gives rise to doubt, how can it be responsive? Believing without doubt, therefore it is said: Still and unmoving, it responds and penetrates.' Supplement to the Buddhist Canon, Volume 88, No. 1645, Collection of the Six Realms Collection of the Six Realms, Volume Four Edited by Shramana Hongzan of Baoxiang Forest Monastery, Nanhai, Guangzhou The Animal Realm Animals, in Sanskrit, are called 'Tiryagyoni' (帝利耶瞿榆泥), which is translated here as 'sideways-goers,' also called 'side-born.' Because their bodies are sideways, their movements are also sideways, always walking with their backs to the sky. Also, because the karmic retribution they receive is sideways, they are called 'side-born.' This is because they previously created the ten evil deeds of body, speech, and mind that increase ignorance, and are reborn there, with dull and slow natures, unable to be independent, and are raised by humans, so they are called 'animals.' However, those born from wombs, eggs, moisture, and transformation, those that walk on water, land, and in the air, fill the human world, mountains, wilderness, and marshes, and even in the desire realm heavens, asuras, hells, and the realm of ghosts, there are animals. Therefore, it is translated as 'side-born,' because there are many animals that are not domesticated. The Lou Tan Sutra says that there are three types of animals: fish, birds, and beasts. Among these three
中。一一無量。正法念經云。種類不同。有四十億。復有蜎飛蠕動。微細昆蟲。非數所知者。皆名傍生。其形大小各異。飲食亦殊。而鳥之大者。不過金翅大鵬。頭尾相去八千由旬。高下亦爾。兩翅各長四千由旬。以龍為食。莊周云。大鵬之背。不知幾千里。將欲飛時。擊水三千里。翼若垂天之云。搏扶搖而上。去地九萬里。方乃得逝。要從北溟。至於南溟。一飛六月。終不中息。準此。猶是小金翅鳥也。獸之大者。無過於龍。如難陀。䟦難陀。二龍王。身繞須彌山七匝。頭猶山頂。尾在海中。魚之大者。無過摩竭。即鯨魚也。身長三百由旬。或四百由旬。乃至七百由旬。眼如日月。鼻如大山。口如赤谷。齒如白山。莊周所謂吞舟之魚也。又云。水獸大者。如巨靈之龜。首冠蓬萊。海中游戲。言其小者。形逾微塵。非凡眼可見。故佛不聽天眼觀水。但以肉眼看水。無蟲。即得飲用。莊周云。鳥之微者。不過鷦鷯。于蚊子須上養子。有卵須上孚乳。其卵不落。雖然如此。豈同天眼所見者。處處皆遍也。如經所說。畜生種類。各各差別。業因得報好醜。亦各不同。如龍驥麟鳳。孔雀鸚鵡。山雞𦘕鴙。為人所貴。情希愛樂。如豺狼虎豹。獼猴蚖蛇。梟鴟等。人所惡見。不喜聞聲。而壽極長者。不過一劫。如大龍王等。壽極短
【現代漢語翻譯】 現代漢語譯本 傍生道眾生數量眾多，無法一一計數。正如《正法念經》所說，傍生種類繁多，約有四十億種。此外，還有無數的蜎飛蠕動、微細昆蟲，都屬於傍生。它們的形體大小各異，飲食習慣也不同。鳥類中最大的莫過於金翅大鵬鳥（Garuda），其頭尾相距八千由旬（Yojana，古印度長度單位），高度也一樣。兩隻翅膀各有四千由旬長，以龍為食物。 莊周（約公元前369年-公元前286年）曾說，大鵬的背，不知有幾千里長。它將要起飛時，拍擊水面三千里。翅膀像遮蔽天空的雲彩。它乘著旋風盤旋而上，離開地面九萬里，才能開始遠行。它要從北溟（傳說中的北方大海）飛到南溟（傳說中的南方大海），一次飛行要六個月，從不休息。按照這個說法，這還只是小型的金翅鳥。 獸類中最大的莫過於龍（Naga）。比如難陀龍王（Nanda-raja）和跋難陀龍王（Upananda-raja），它們的身體可以環繞須彌山（Sumeru，佛教宇宙觀中的聖山）七圈，頭還在山頂，尾巴卻在海中。 魚類中最大的莫過於摩竭魚（Makara），也就是鯨魚。身長三百由旬，或者四百由旬，甚至七百由旬。眼睛像太陽和月亮，鼻子像大山，嘴巴像紅色的山谷，牙齒像白色的山。莊周所說的能吞舟的大魚就是指它。又有人說，水獸中大的，比如巨靈之龜，頭頂著蓬萊山（傳說中的神山），在海中嬉戲。而小的，則比微塵還小，不是凡人的眼睛所能看到的。所以佛不允許用天眼觀察水，只能用肉眼看水，如果沒有蟲子，就可以飲用。 莊周說，鳥類中小的，莫過於鷦鷯（wren），在蚊子的觸鬚上養育孩子，在卵的須上孵化，卵也不會掉下來。雖然如此，又怎麼能和天眼所見相比呢？天眼所見之處處都遍佈。正如經書所說，畜生種類，各有差別，因業力所得的果報好壞，也各不相同。比如龍、驥、麟、鳳、孔雀、鸚鵡、山雞、𦘕鴙等，為人所珍視，人們希望喜愛它們。而豺狼虎豹、獼猴、蚖蛇、梟鴟等，則為人所厭惡，不喜歡看到，也不喜歡聽到它們的聲音。而壽命最長的，也不過一劫（Kalpa，佛教時間單位），比如大龍王等。壽命最短的
【English Translation】 English version The number of beings in the animal realm is immense and cannot be counted individually. As stated in the Zheng Fa Nian Jing (Saddharma Smṛtyupasthāna Sūtra), there are about forty billion different kinds of animals (Tiryagyoni). Furthermore, there are countless creeping, flying, and minute insects, all of which are classified as animals. Their shapes and sizes vary, and their diets also differ. Among birds, the largest is the Garuda (Golden-Winged Great Peng Bird), with a distance of eight thousand yojanas (Yojana, an ancient Indian unit of length) between its head and tail, and the same in height. Each of its wings is four thousand yojanas long, and it feeds on dragons. Zhuang Zhou (c. 369–286 BCE) once said that the back of the Peng bird is unknown how many thousands of miles long. When it is about to fly, it strikes the water for three thousand miles. Its wings are like clouds hanging from the sky. It rises spiraling upwards on the whirlwind, leaving the ground ninety thousand miles before it can begin its journey. It must fly from the North Sea (Bei Ming, a legendary northern sea) to the South Sea (Nan Ming, a legendary southern sea), a flight that takes six months without rest. According to this, this is still a small Garuda. Among beasts, the largest is the Naga (Dragon). For example, the Nanda-raja (Nanda Dragon King) and Upananda-raja (Upananda Dragon King), their bodies can encircle Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) seven times, with their heads still on the summit and their tails in the sea. Among fish, the largest is the Makara (whale). Its body is three hundred yojanas long, or four hundred yojanas, or even seven hundred yojanas. Its eyes are like the sun and moon, its nose like a great mountain, its mouth like a red valley, and its teeth like a white mountain. This is the fish that Zhuang Zhou referred to as being able to swallow boats. It is also said that among aquatic animals, the large ones, such as the giant turtle, wear Mount Penglai (a legendary sacred mountain) on its head and plays in the sea. The small ones, however, are smaller than dust and cannot be seen by ordinary eyes. Therefore, the Buddha does not allow the use of the divine eye to observe water, but only the physical eye. If there are no insects, it can be used for drinking. Zhuang Zhou said that among birds, the smallest is the wren, which raises its young on the antennae of mosquitoes, incubating its eggs on the hairs, and the eggs do not fall off. Even so, how can this be compared to what is seen by the divine eye? The divine eye sees everywhere. As the scriptures say, the types of animals are different, and the good and bad results obtained from karma are also different. For example, dragons, steeds, unicorns, phoenixes, peacocks, parrots, pheasants, and mandarin ducks are valued by people, and people hope to love them. But jackals, wolves, tigers, leopards, monkeys, snakes, owls, and vultures are hated by people, and they do not like to see them or hear their voices. And the longest lifespan is no more than one kalpa (Kalpa, a Buddhist unit of time), such as the great dragon kings. The shortest lifespan
者。不過蜉蝣之蟲。朝生暮死。不盈一日。中間長短。豈能定之。若其業報未盡。捨身又復受身。故舍利弗尊者。觀一鴿。過去前後。各八萬劫。猶不得脫鴿身。復見祇陀林石上。眾多金色螻蟻。七佛已來。尚不能離於蟻身。故知一失人身。萬劫難復。此之謂歟(俗以莊周為虛誕。不信鷦鷯之說。可取西洋顯微鏡一觀。即見蚊之鬚眉。身毛粗長。豈無鷦鷯孚乳者。哉。大鵬證驗見后)。
大法炬經云。佛言。一切眾生。皆悉隨其形類。而置名字。如鳥雀等。而彼餓鬼。眾生之中。無有決定差別名字。勿謂天定天也。人定人也。餓鬼定餓鬼也。如一事上。有種種名。如一人上。有種種名。如一天上。乃至餓鬼畜生。有種種名亦復如是。亦有多餓鬼。全無名字。於一彈指頃。轉變身體。作種種形。云何可得呼其名也。彼中惡業因緣未盡。故於一念中。種種變身。法句喻經云。昔佛在舍衛國。為天人說法。時城中有長者。財富無數。為人慳貪。不好佈施。食常閉門。不喜人客。若其食時。輒敕門人。堅閉門戶。勿令有人妄入門裡。乞丐求索。爾時長者欻思美食。便敕其妻。令作飯食。教殺肥雞。姜椒和調。煮之令熟。即時已辦。敕外閉門。夫妻二人同坐。一小兒。著坐中央。便共飲食。夫妻取雞肉。著兒口中。如是數
【現代漢語翻譯】 現代漢語譯本： 這些眾生不過像蜉蝣一樣，早上出生晚上就死去，活不到一天。這中間的長短，怎麼能夠確定呢？如果他們的業報沒有完結，捨棄這個身體后又會再次受生。所以舍利弗（佛陀十大弟子之一，以智慧著稱）尊者觀察一隻鴿子，發現它在過去和未來各經歷了八萬劫，仍然無法脫離鴿子的身體。他又看到祇陀林（佛教寺院）的石頭上，有許多金色的螞蟻，從過去七佛（過去七位佛陀）時期到現在，仍然無法脫離螞蟻的身體。所以說，一旦失去人身，就萬劫難以恢復，說的就是這個道理吧。（世俗之人認為莊周的說法虛妄不實，不相信鷦鷯的說法。可以拿西洋的顯微鏡來看一看，就能看到蚊子的鬚眉和身上粗長的毛，難道沒有鷦鷯來孵育它們嗎？大鵬的驗證在後面會提到）。
《大法炬經》中說，佛說：『一切眾生，都按照他們的形體種類來設定名字。』比如鳥雀等。而那些餓鬼道的眾生中，沒有決定性的差別名字。不要認為天就是天，人就是人，餓鬼就是餓鬼。就像一件事物，有種種名稱；就像一個人，有種種名稱；就像一天，乃至餓鬼、畜生，有種種名稱也是這樣。也有很多餓鬼，完全沒有名字，在一彈指的時間內，轉變身體，變成種種形狀，怎麼能夠叫出他們的名字呢？他們是因為惡業因緣沒有完結，所以在短短一念之間，種種變身。《法句喻經》中說，過去佛陀在舍衛國（古印度王國）為天人說法時，城中有一位長者（富人），財富無數，為人卻很慳吝貪婪，不喜歡佈施。吃飯時常常關著門，不喜歡客人。如果吃飯的時候，就命令門人，把門關緊，不要讓人隨便進入門裡來乞討。當時長者忽然想吃美食，就命令他的妻子，做飯，教她殺一隻肥雞，用姜和花椒調味，煮熟。很快就做好了，長者就命令外面的人關上門，夫妻二人一同坐著，一個小孩子坐在中間，一起吃飯。夫妻二人取雞肉，放到孩子的口中，像這樣多次。
【English Translation】 English version: These beings are no more than mayflies, born in the morning and dying in the evening, not even living for a full day. How can we determine the length of time in between? If their karmic retribution is not exhausted, they will abandon this body and be reborn again. Therefore, the Venerable Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) observed a pigeon and found that it had experienced eighty thousand kalpas (an aeon in Hindu and Buddhist cosmology) in both the past and the future, yet it still could not escape the body of a pigeon. He also saw many golden ants on a stone in Jeta Grove (a Buddhist monastery), and from the time of the past seven Buddhas (the seven Buddhas of the past), they still could not leave the body of an ant. Therefore, it is said that once one loses human form, it is difficult to recover it even in ten thousand kalpas. This is what it means. (Worldly people consider Zhuang Zhou's sayings to be false and do not believe in the wren's story. One can take a look with a Western microscope and see the whiskers and long, coarse hairs on a mosquito. Are there not wrens to incubate them? The verification of the Roc will be mentioned later).
The Mahāpratibhāna-sūtra says, the Buddha said: 'All sentient beings are given names according to their forms and categories.' Such as birds and sparrows. But among those beings in the realm of hungry ghosts, there are no definite and distinct names. Do not think that heaven is heaven, man is man, and hungry ghost is hungry ghost. Just like one thing has many names; just like one person has many names; just like one day, even hungry ghosts and animals, have many names as well. There are also many hungry ghosts who have no names at all, and in the snap of a finger, they transform their bodies into various shapes. How can one call out their names? It is because their evil karmic causes have not been exhausted, so in a single thought, they transform into various forms. The Dharmapada-sūtra says, in the past, when the Buddha was in Śrāvastī (an ancient Indian city) preaching to gods and humans, there was an elder (a wealthy man) in the city who had countless riches, but he was stingy and greedy and did not like to give alms. When he ate, he would always close the door and did not like guests. If he was eating, he would order the gatekeeper to close the gate tightly and not allow anyone to enter the gate to beg. At that time, the elder suddenly wanted to eat delicious food, so he ordered his wife to cook, instructing her to kill a fat chicken, season it with ginger and pepper, and cook it until it was well done. It was quickly prepared, and the elder ordered the people outside to close the door. The husband and wife sat together, with a small child sitting in the middle, and they ate together. The husband and wife took chicken meat and put it in the child's mouth, doing this many times.
數。初不有廢。佛知此長者宿福應度。化作沙門。伺其坐食。現出座前。便咒愿之。且言。多少佈施。可得大福。長者舉頭。見化沙門。即罵之言。汝為道人。何無羞恥。室家坐食。何為傏𠊲。沙門答曰。卿自愚癡。不知羞恥。今我乞士。何故慚羞。長者問曰。吾及室家。自共娛樂。何故慚羞。沙門答曰。卿殺父。妻母。供養怨家。不知慚恥。反謂乞士。何無羞愧。長者聞已。驚而問之。道人何故說此。答曰。案上雞者。是卿先世時父。以慳貪故。常生雞中。為卿所食。此小兒者。往作羅剎。卿作賈客大人。乘船入海。舟輒失流。墮羅剎國中。為羅剎所食。如是五百世。壽盡來生。為卿作子。以卿餘罪未畢。故來欲相害耳。今此妻者。是卿先世時母。以恩愛深固。今還與卿作婦。今卿愚癡。不識宿命。殺父養怨。以母為妻。五道生死。輪轉無際。周旋五道。誰能知者。惟有道人見此。睹彼愚者不知。豈不漸恥。於是長者㱇然毛豎。如畏怖狀。佛現威神。令識宿命。長者見之。即識宿命。尋則懺悔謝過。便受五戒。佛為說法。得須陀洹道(以修羅攝於天鬼畜。故云五道。若兼修羅。則名六道。既有三惡道。應有三善道為當。但譯人略之也)。
天竺
○阇夜多尊者。詣城乞食。見一烏。便微笑。弟子問之。
【現代漢語翻譯】 現代漢語譯本： 有一個富裕的長者，家境殷實，生活富足，每天都和家人一起享受美食。佛陀知道這位長者過去積累的福報可以度化，於是化作一位沙門（梵文：śrāmaṇa，指出家修道的人），等候他吃飯的時候，出現在他的座位前，並祝願他，說：『稍微佈施一點，就可以得到很大的福報。』長者抬頭，看見這位化作的沙門（梵文：śrāmaṇa），就罵他說：『你作為道人，怎麼如此不知羞恥？在家坐著吃飯，為何如此貪得無厭？』沙門（梵文：śrāmaṇa）回答說：『你自己愚癡，不知羞恥。現在我作為乞食者，為何要感到慚愧？』長者問道：『我和我的家人，自己一起享樂，為何要感到慚愧？』沙門（梵文：śrāmaṇa）回答說：『你殺害父親，娶母親為妻，供養怨家，不知慚愧，反而說乞食者不知羞恥。』長者聽了，驚恐地問道：『道人為何說這些話？』 沙門（梵文：śrāmaṇa）回答說：『案板上的雞，是您前世的父親，因為慳吝貪婪的緣故，常常轉生為雞，被您所吃。這個小孩子，往昔是羅剎（梵文：Rākṣasa，惡鬼名），您是商人，乘船入海，船隻失事漂流，墮入羅剎（梵文：Rākṣasa）國中，被羅剎（梵文：Rākṣasa）所吃。像這樣五百世。壽命終結後轉生，成為您的兒子。因為您還有罪業未了，所以來想要加害您。現在的妻子，是您前世的母親，因為恩愛深厚，現在又和您結為夫妻。現在您愚癡，不認識宿命，殺害父親，供養怨家，以母親為妻子。五道（天道、人道、畜生道、餓鬼道、地獄道）生死，輪轉沒有邊際。周旋於五道（天道、人道、畜生道、餓鬼道、地獄道）之中，誰能知道這些呢？只有道人才能看見這些，看到愚者不知。難道不應該感到慚愧嗎？』於是長者驚恐萬分，毛髮豎立，如同害怕的樣子。佛陀顯現威神，讓他認識到自己的宿命。長者見到后，立刻認識到自己的宿命，隨即懺悔謝罪，便受了五戒。佛陀為他說法，證得須陀洹道（梵文：Srota-āpanna，預流果）。（因為阿修羅（梵文：Asura）包含在天、鬼、畜生之中，所以說是五道（天道、人道、畜生道、餓鬼道、地獄道）。如果加上阿修羅（梵文：Asura），就稱為六道。既然有三惡道，應該有三善道對應，但是翻譯的人省略了。）
天竺（梵文：India，印度的古稱）
○阇夜多尊者（梵文：Ajita，人名），到城裡乞食，看見一隻烏鴉，便微笑。弟子問他原因。
【English Translation】 English version: There was a wealthy elder, with a prosperous family and a comfortable life, who enjoyed delicious food with his family every day. The Buddha knew that this elder had accumulated enough merit in the past to be saved, so he transformed himself into a śrāmaṇa (a wandering ascetic) and waited for him during his meal, appearing before his seat and wishing him well, saying, 'Give a little alms, and you can receive great blessings.' The elder looked up and saw the transformed śrāmaṇa, and scolded him, saying, 'As a religious person, how can you be so shameless? Sitting at home and eating, why are you so greedy?' The śrāmaṇa replied, 'You yourself are foolish and shameless. Now I, as a beggar, why should I feel ashamed?' The elder asked, 'My family and I, enjoying ourselves together, why should we feel ashamed?' The śrāmaṇa replied, 'You killed your father, took your mother as your wife, and provided for your enemies, without any shame, yet you accuse the beggar of being shameless.' The elder, upon hearing this, was shocked and asked, 'Why do you say these things?' The śrāmaṇa replied, 'The chicken on the chopping board is your father from a previous life, who, because of his stinginess and greed, was constantly reborn as a chicken and eaten by you. This child was once a Rākṣasa (a demon), and you were a merchant who sailed the sea. Your ship was lost and drifted into the land of the Rākṣasas, where you were eaten by them. This happened for five hundred lifetimes. When his lifespan ended, he was reborn as your son. Because your remaining sins have not been exhausted, he has come to harm you. Your current wife is your mother from a previous life, because of her deep love, she is now married to you again. Now you are foolish, not recognizing your past lives, killing your father, providing for your enemies, and taking your mother as your wife. The cycle of birth and death in the five realms (heaven, human, animal, hungry ghost, and hell) is endless. Revolving in the five realms, who can know these things? Only a religious person can see these things, seeing the foolish unaware. Shouldn't you feel ashamed?' Then the elder was terrified, his hair standing on end, as if in fear. The Buddha manifested his divine power, allowing him to recognize his past lives. Upon seeing this, the elder immediately recognized his past lives, and then repented and apologized, and received the five precepts. The Buddha preached the Dharma to him, and he attained the state of Srota-āpanna (stream-enterer). (Because Asuras (demigods) are included in the realms of heaven, ghosts, and animals, it is said to be five realms. If Asuras are included, it is called six realms. Since there are three evil realms, there should be three good realms to correspond, but the translator omitted them.)
India
○ Venerable Ajita (a name), went to the city to beg for food and saw a crow, and smiled. His disciple asked him why.
尊者曰。過去劫中。我欲出家。父母不聽。強為聘妻。得一子六歲。我復欲去。父母教兒抱住我腳。啼哭言。父若舍我。依誰養活。先當殺兒。然後可去。由此兒故。不得出家。從是九十一劫。流轉六道。未曾得見。今以道眼觀見彼烏。乃是前子。愍其愚癡。久在生死。是以微笑。若障人出家。非止報于惡道。后得人身多生無目。是故智者。見人出家。方便成就。勿作留難(出付法藏經)。
晉
梓潼
○杜愿。字永平。梓潼涪人也。家巨富。有一男名天保。愿愛念。年十歲。泰元三年暴病而死。經數月日。家所養豬。生五子。一子最肥。后官長新到。愿將以作禮。捉就殺之。有一比丘忽至愿前。謂曰。此豚是君兒也。如前百餘日中。而相忘乎。言竟。忽然不見。四顧尋視。見在西天。騰空而去。香氣充市。彌日乃歇。
沙門
○支遁。字道林。陳留人也。神宇雋發。為老釋風流之宗。嘗與其師辯論物類。謂雞卵生用殺之。未足與諸蜎飛蠕動同罰。師尋亡。忽現形來至遁前。手執雞卵。投地破之。見有雞雛出殼而行。遁即悟之。悔其前言之失。俄而師及雞雛。並滅不見(右二出冥祥記○卵在雞腹。已有識神投之。如人在胎無二也)。
隋
宜州
○城東南四十餘里
【現代漢語翻譯】 現代漢語譯本 尊者說：『在過去的劫數中，我想要出家，但父母不允許，強行為我娶妻。後來有了一個六歲的兒子。我再次想要離開，父母讓兒子抱住我的腳，哭著說：「父親如果捨棄我，我依靠誰來養活？不如先殺了我，然後你再去吧。」因為這個兒子的緣故，我沒能出家。從那以後，經歷了九十一劫，在六道中輪迴，從未得見。現在用道眼觀察，發現那隻烏鴉，就是我前世的兒子。我憐憫他的愚癡，長久地在生死中輪迴，所以才微笑。如果有人阻礙他人出家，不僅僅會在惡道中受報，以後即使得到人身，也會多次轉生而雙目失明。因此，有智慧的人，見到他人想要出家，應該用各種方法幫助他成就，不要設定障礙。』（出自《付法藏經》）。
晉（266-420）
梓潼
○杜愿，字永平，是梓潼涪縣人。家境非常富有。有一個兒子名叫天保。杜愿非常疼愛他。天保十歲時，在泰元三年（378）突然生病去世。過了幾個月，家裡養的豬生了五隻小豬，其中一隻最肥。後來新來的長官到任，杜愿打算把這隻豬殺掉作為禮物送給他。當他抓住豬要殺的時候，一位比丘突然來到杜愿面前，對比丘說：『這隻小豬就是你的兒子啊。難道一百多天前的事情，你就忘記了嗎？』說完，忽然不見了。杜愿四處尋找，看見比丘在西天，騰空而去。香氣充滿整個市場，過了一天才消散。
沙門
○支遁，字道林，是陳留人。他神采俊逸，是老莊和佛教融合的風流人物。曾經和他的老師辯論物類的問題，認為雞卵的生命力在於孵化，如果殺掉它，還不足以和那些會飛會動的生物一樣受到懲罰。他的老師不久後去世。忽然顯現身形來到支遁面前，手裡拿著雞蛋，扔在地上打碎，看見有小雞從蛋殼裡出來行走。支遁立刻醒悟，後悔之前說的話是錯誤的。一會兒，他的老師和小雞，都消失不見了。（右邊兩條出自《冥祥記》。卵在雞腹中，已經有識神投胎，就像人在母胎中一樣，沒有什麼區別）。
隋（581-618）
宜州
○在城東南四十多里
【English Translation】 English version The Venerable said: 'In past kalpas (aeons), I desired to renounce the household life, but my parents did not allow it, and forcibly arranged a marriage for me. Later, I had a six-year-old son. I wanted to leave again, and my parents instructed the child to hold onto my feet, weeping and saying, "Father, if you abandon me, who will I rely on for sustenance? It would be better to kill me first, and then you can go." Because of this child, I was unable to renounce the household life. From then on, for ninety-one kalpas, I transmigrated through the six realms, never having seen him. Now, with my divine eye, I see that crow is my former son. I pity his ignorance, being trapped in samsara (cycle of birth and death) for so long, which is why I smiled. If someone obstructs another's renunciation, they will not only be punished in the evil realms, but also be reborn many times without eyes. Therefore, wise people, upon seeing someone desiring to renounce the household life, should facilitate their accomplishment in every way, and not create obstacles.' (From the Fu Fa Zang Jing (Treasury of the Dharma Sutra)).
Jin Dynasty (266-420)
Zitong
○Du Yuan, styled Yongping, was a native of Fu County in Zitong. His family was extremely wealthy. He had a son named Tianbao, whom he loved dearly. When Tianbao was ten years old, he suddenly fell ill and died in the third year of the Taiyuan era (378). After several months, the pigs raised in the household gave birth to five piglets, one of which was the fattest. Later, a new official arrived, and Du Yuan intended to kill this pig as a gift for him. As he grabbed the pig to kill it, a Bhikshu (Buddhist monk) suddenly appeared before Du Yuan and said, 'This piglet is your son. Have you forgotten what happened a little over a hundred days ago?' After speaking, he suddenly disappeared. Du Yuan looked around and saw the Bhikshu in the Western Heaven, ascending into the sky. The fragrance filled the entire market and did not dissipate until a day later.
Shramana (Monk)
○Zhi Dun, styled Daolin, was a native of Chenliu. He was known for his exceptional spirit and was a prominent figure in the integration of Lao-Zhuang philosophy and Buddhism. He once debated with his teacher about the nature of beings, arguing that killing a chicken egg, whose life force is in incubation, was not as punishable as killing creatures that fly and move. His teacher passed away soon after. Suddenly, he appeared before Zhi Dun, holding a chicken egg in his hand, and smashed it on the ground. A chick was seen emerging from the shell and walking around. Zhi Dun immediately realized his mistake and regretted his previous words. In a moment, his teacher and the chick both vanished. (The above two entries are from the Ming Xiang Ji (Records of Mysterious Retributions). An egg in the hen's belly already has a consciousness entering it, just like a person in the womb, there is no difference).
Sui Dynasty (581-618)
Yizhou
○More than forty li (Chinese mile) southeast of the city
。有一家姓皇甫。居家兄弟四人。大兄小弟。皆勤事生業。仁慈忠孝。其第二弟名遷。交遊惡友。不事生活。大業八年。母在堂內。取六十錢。欲令市買。且置床上。母向舍后。其遷從外來入堂。左右顧視。不見人。便偷錢將出私用。母還覓錢不得。不知兒將去。遂勘合家良賤。並云不得。母恨不清。遂鞭打合家大小。大小皆怨。至後年遷亡。托胎家內母豬腹中。經由三五月。產一豚子。年至兩歲。八月秋社至須錢。賣遠村社家。得錢六百文。社官將去。至於初夜。合家大小見豬。先以鼻觸其婦。䁕夢雲。我是汝夫。為取婆六十錢。枉及閤家浪受楚拷。令我作豬。今來償債。已賣與社家。社家縛我欲殺。汝是我婦。何忍不語男女贖我。婦初一夢。忽寤心驚。仍未信之。復眠還夢如是。豬復以鼻觸婦。婦驚著衣。向堂報姑。姑已起坐。夢亦同婦。兒女皆同夢見。一夜束裝令兒及遷兄。並持錢一萬二千文。母報兒云。社官儻不肯放。求倍與價。恐天明將殺。馳騎急去。去舍三十里。兒既至彼。不云己親。恐辱家門。但云不須殺。今欲贖豬。社家不肯。吾今祭社時至。豬不與君。再三慇勤不放。兄兒怕急。恐慮殺之。私憑一有識解信敬。曾任縣令。具述委曲實情。后始贖得。既得豬已。驅向野田。兄語豬云。汝審是我弟。汝
可急前還家。兒復語豬。審是我父。亦宜自前還家。豬聞此語。馳走在前還舍。后經多時。鄉親並知。兒女恥愧。比鄰相嫌者。並以豬譏罵。兒女私報豬云。爺今作業不善。受此豬身。男女出頭不得。爺生平之日。每共徐賢者交厚。爺向徐家。兒女送食往彼供爺。豬聞此語。瀝淚馳走向徐家。徐家離舍四十餘里。至大業十一年內。豬于徐家卒。信知業報。不揀親疏。皎若目前。可不慎歟。長安弘法寺。靜林法師。是遷鄰里。親見其豬。法師向余說之。
楊州
○卞士瑜者。其父在隋。以平陳功。授儀同。慳吝。嘗僱人筑宅。不還其價。作人求錢。瑜父鞭之。作人怒曰。若實負我。死當與我作牛。須臾之間。瑜父死。其年作家孕產一黃犢。腰有黑文。橫絡周匝。如人腰帶。右跨有白文斜貫。大小正如象笏形。牛主呼之曰。卞公何為負我。犢即屈前膝。以頭著地。瑜以錢十萬贖之。牛主不許。死乃收葬。瑜為臨自說之爾。
洛陽
○大業中。有人姓王。常持五戒。時言未然之事。閭里敬信之。一旦忽謂人曰。今當有人與我一頭驢。至日午。果有人牽驢一頭送來。涕泣說言。吾早喪父。為母寡養一男一女。女嫁而母亡二年矣。寒食日。持酒食祭墓。此人乘驢而往墓所。欲渡伊水。驢不肯渡。鞭其頭
【現代漢語翻譯】 現代漢語譯本 應該趕緊回家。兒子又對豬說：『如果真的是我的父親，也應該自己趕緊回家。』豬聽到這話，飛快地跑在前面回到了家。後來過了很久，鄉親們都知道了這件事。兒女感到羞恥慚愧，鄰居們也嫌棄他們，都用豬來譏笑謾罵他們。兒女私下告訴豬說：『爹，你現在做的孽太深了，才受了這豬的身軀，讓我們兒女都抬不起頭來。爹你生前的時候，經常和徐賢者交好，我們把食物送到徐家，供您享用吧。』豬聽到這話，流著眼淚飛快地跑向徐家。徐家離他們家有四十多里路。到了大業十一年（615年），這頭豬在徐家去世。由此可知業報這種事情，不分親疏，就像眼前的事一樣清楚明白，能不謹慎嗎？長安弘法寺的靜林法師，是我的鄰居，親眼見過這頭豬，法師是這樣對我說的。
揚州
○ 卞士瑜這個人，他的父親在隋朝的時候，因為平定陳朝有功，被授予儀同的官職。他非常慳吝，曾經僱人建造住宅，卻不歸還工錢。工人向他索要工錢，卞士瑜的父親就鞭打他。工人憤怒地說：『如果真的欠了我的錢，死後我都要讓你給我做牛。』沒過多久，卞士瑜的父親就死了。當年，這個工人的妻子懷孕生下了一頭黃色的小牛，腰部有黑色的紋路，像腰帶一樣環繞一週。右邊的胯部有白色的紋路斜著貫穿，大小就像象笏的形狀。牛的主人呼喚它說：『卞公，你為什麼要辜負我？』小牛就彎曲前腿，把頭放在地上。卞士瑜想用十萬錢贖回這頭牛，牛的主人不答應，直到牛死後才收斂埋葬。這件事是卞士瑜親自對我說的。
洛陽
○ 大業年間（605-618年），有個人姓王，經常持守五戒。他經常說一些還沒有發生的事情，鄉里人都很敬佩信任他。有一天，他忽然對人說：『今天應該有人送我一頭驢。』到了中午，果然有人牽著一頭驢送來，那人哭著說：『我早年喪父，母親守寡養育我一男一女。女兒已經出嫁，母親也去世兩年了。寒食節那天，我拿著酒食去祭拜墳墓，這個人騎著驢前往墓地，想要渡過伊水，驢不肯過河，我就鞭打它的頭。』
【English Translation】 English version He should quickly return home. The son then said to the pig, 'If you are truly my father, you should also quickly return home yourself.' Upon hearing this, the pig ran swiftly ahead and returned home. Later, after a long time, the villagers all came to know about this. The children felt ashamed and embarrassed, and the neighbors despised them, all mocking and scolding them with the pig. The children privately told the pig, 'Father, you are now suffering the consequences of your bad deeds, having received this pig's body, making us children unable to hold our heads up high. Father, when you were alive, you were often on good terms with the virtuous Xu. Let us send food to the Xu family for you to enjoy.' Upon hearing this, the pig ran weeping towards the Xu family. The Xu family was more than forty li away from their home. In the eleventh year of the Daye era (615 AD), this pig died at the Xu family's home. From this, one can know that the retribution of karma does not discriminate between relatives and strangers, as clear as something right before one's eyes. How can one not be cautious? The Dharma Master Jinglin of Hongfa Temple in Chang'an, who was my neighbor, personally saw this pig. The Dharma Master told me this.
Yangzhou
○ There was a man named Bian Shiyu. His father, during the Sui Dynasty, was granted the title of Yitong for his meritorious service in pacifying the Chen Dynasty. He was very stingy. He once hired someone to build a house but did not pay him the wages. When the worker asked for the money, Bian Shiyu's father whipped him. The worker angrily said, 'If you truly owe me money, even after death, I will make you be a cow for me.' Before long, Bian Shiyu's father died. That year, the worker's wife became pregnant and gave birth to a yellow calf with black markings around its waist, like a belt. On its right flank, there was a white marking that ran diagonally, its size and shape resembling an ivory tablet (象笏 - xiàng hù). The owner of the cow called out to it, 'Lord Bian, why did you betray me?' The calf then bent its front knees and put its head on the ground. Bian Shiyu wanted to redeem the cow for 100,000 coins, but the owner of the cow refused, and only collected and buried it after it died. Bian Shiyu himself told me this story.
Luoyang
○ During the Daye era (605-618 AD), there was a man named Wang who often upheld the five precepts. He often spoke of things that had not yet happened, and the villagers respected and trusted him. One day, he suddenly said to people, 'Today, someone should bring me a donkey.' At noon, someone indeed led a donkey to him, weeping and saying, 'I lost my father early, and my mother raised me and my sister as a widow. My sister is married, and my mother has been dead for two years. On the Cold Food Festival, I took wine and food to worship at the grave. This person rode a donkey to the grave, wanting to cross the Yi River, but the donkey refused to cross, so I whipped its head.'
面。破傷流血。既至墓所。放驢而祭。俄失其驢。還本處。其日妹獨坐兄家。忽見其母入來。頭面流血。形容毀悴。號泣告女。我生時避汝兄。送米五升與汝。坐得此罪。報受驢身。償汝兄五年矣。今日欲渡伊水。水深畏之。汝兄鞭捶我頭面盡破。仍期還家。更苦打我。我走來告汝。吾今償債垂畢。何太非理相苦也。言訖出。尋之不見其母。兄既而還。女先觀驢頭面。傷破流血。如見其母傷狀。女抱以號泣。兄怪問之。女以狀告。兄亦言初不肯渡。及失還得之。言狀符同。於是兄妹抱持慟哭。驢亦涕淚皆流。不食水草。兄妹跪請。若是母者。愿為食草。驢即為食。既而復止。兄妹莫如之何。遂備粟送王五戒處。乃復飲食。后驢死。兄妹收葬焉。
冀州
○臨黃縣東。有耿伏生者。其家薄有資產。隋大業十一年。伏生母張氏。避夫將絹兩疋乞女。數歲之後。母遂終亡。變作母豬。在其家內。復產二豚。伏生並已食盡。遂便不產。伏生即召屠兒出賣。未取之間。有一客僧。將一童子。從生乞食。即于生家少停。童子入豬圈中游戲。豬語之言。我是伏生母。為于往日。避生父眼。取絹兩疋乞女。我坐此罪。變作母豬。生得兩兒。被生食盡。還債既畢。更無所負。欲召屠兒賣我。請為報之。童子具陳向師。師時怒
【現代漢語翻譯】 現代漢語譯本： 臉。被打得傷痕累累，鮮血直流。到了墓地，解開驢子開始祭拜。一會兒驢子不見了。回到家中，那天妹妹獨自坐在哥哥家，忽然看見母親進來，頭臉流血，形容憔悴，哭著告訴女兒，『我活著的時候爲了躲避你哥哥，送了五升米給你，因此獲罪，報應是轉世為驢，償還你哥哥五年了。今天想要渡過伊水（今河南洛陽伊河），水深害怕。你哥哥鞭打我的頭臉，都打破了。還約定要回家，更加痛苦地打我。我跑來告訴你，我如今還債快要結束了，為什麼這樣不講道理地折磨我呢？』說完就走了。尋找她卻不見母親。哥哥隨後回來，女兒先看驢子的頭臉，傷痕累累，鮮血直流，和看見母親受傷的樣子一樣。女兒抱著驢子號啕大哭。哥哥奇怪地問她。女兒把情況告訴了哥哥。哥哥也說起初驢子不肯過河，後來丟失又找了回來。說的情況完全一樣。於是兄妹倆抱在一起痛哭。驢子也眼淚直流，不吃水草。兄妹跪下請求，如果是母親，就請吃草。驢子就吃了草。吃了一會兒又停下來。兄妹倆不知如何是好，於是準備了糧食送到王五戒（人名，具體事蹟不詳）那裡，驢子才又開始吃喝。後來驢子死了，兄妹倆收斂安葬了它。
冀州
○臨黃縣（今河北館陶縣）東邊，有個叫耿伏生的人，他家略有薄產。隋朝大業十一年（615年），耿伏生的母親張氏，爲了躲避丈夫，將兩匹絹送給女兒。幾年之後，母親就去世了，轉世變成母豬，在自己家裡。又生了兩隻小豬，耿伏生都吃光了。於是就不再生產。耿伏生就叫來屠夫要賣掉它。還沒賣的時候，有個客僧，帶著一個童子，向耿伏生乞討食物。就在耿伏生家稍微停留。童子進入豬圈中玩耍。豬對他說，『我是耿伏生的母親，因為往日，躲避耿伏生的父親，拿了兩匹絹送給女兒，我因此獲罪，轉世變成母豬。生了兩個孩子，被耿伏生吃光了。還債已經結束，不再欠什麼了。現在要叫屠夫來賣我，請你替我告訴他。』童子把情況詳細地告訴了師父。師父當時很生氣。
【English Translation】 English version: Her face. Wounded and bleeding. Arriving at the tomb, they released the donkey and made offerings. Suddenly, the donkey disappeared. Returning home, that day the sister sat alone in her brother's house. Suddenly, she saw her mother enter, her face bleeding, her appearance haggard. Weeping, she told her daughter, 'When I was alive, to avoid your brother, I gave five sheng (升, a unit of dry volume) of rice to you, and for this I incurred a sin, and the retribution is to be reborn as a donkey, repaying your brother for five years. Today I wanted to cross the Yi River (伊水, now the Yi River in Luoyang, Henan), but the water is deep and I am afraid. Your brother whipped my face until it was broken. He still expects me to return home, and will beat me even more painfully. I ran to tell you, I am now nearing the end of my debt repayment, why do you torment me so unreasonably?' After speaking, she left. Searching for her, they could not find the mother. The brother then returned. The daughter first examined the donkey's face, wounded and bleeding, just like the appearance of her injured mother. The daughter embraced the donkey and wept bitterly. The brother asked her strangely. The daughter told him the situation. The brother also said that at first the donkey refused to cross the river, and later it was lost and then found again. Their accounts matched perfectly. So the brother and sister embraced each other and wept bitterly. The donkey also shed tears, refusing to eat grass or drink water. The brother and sister knelt and pleaded, if it was their mother, they wished she would eat grass. The donkey then ate the grass. After eating for a while, it stopped again. The brother and sister did not know what to do, so they prepared grain and sent it to Wang Wujie's (王五戒, a person's name, specific details unknown) place, and the donkey then began to eat and drink again. Later the donkey died, and the brother and sister collected and buried it.
Jizhou (冀州, a province in ancient China)
○ East of Linhuang County (臨黃縣, now Guantao County, Hebei), there was a man named Geng Fusheng (耿伏生), whose family had a small amount of property. In the eleventh year of the Daye era of the Sui Dynasty (隋大業十一年, 615 AD), Geng Fusheng's mother, Zhang (張氏), to avoid her husband, gave two bolts of silk to her daughter. Several years later, the mother died and was reborn as a sow in her own home. She gave birth to two piglets, which Geng Fusheng ate completely. Then she stopped producing. Geng Fusheng then summoned a butcher to sell her. Before the sale, a traveling monk, with a young boy, begged for food from Geng Fusheng. They stopped briefly at Geng Fusheng's house. The boy entered the pigpen to play. The pig said to him, 'I am Geng Fusheng's mother, because in the past, to avoid Geng Fusheng's father, I took two bolts of silk and gave them to my daughter, and for this I incurred a sin, and was reborn as a sow. I gave birth to two children, who were eaten by Geng Fusheng. The debt has been repaid, and I owe nothing more. Now he wants to call a butcher to sell me, please tell him for me.' The boy told his master the situation in detail. The master was very angry at the time.
曰。汝甚顛狂。豬那解作此語。遂即寢眠。又經一日。豬見童子。又云。屠兒即來。何因不報。童子重白師主。又亦不許。少頃屠兒即來取豬。豬逾圈走出。而向僧前床下。屠兒遂至僧房。僧曰。豬投我來。今為贖取。遂出錢三百文贖豬。后乃竊語伏生曰。家中曾失絹否。生報僧云。父存之日。曾失兩疋。又問姊妹幾人。生報云。惟有一姊。嫁與縣北公乘家。僧即具陳童子所說。伏生聞之悲泣不能自已。更別加心供養豬母。凡經數日。豬忽自死。託夢其女云。還債既畢。得生善處。兼勸其女。勉修功德。
唐
京兆
○貞觀中。魏王府長史韋慶植。有女先亡。韋夫婦痛惜之。后二年。慶植將聚親賓客備食。家人買得羊未殺。夜慶植妻夢其亡女。著青裙白衫。頭髮上有一雙玉釵。是平生所服者。來見母涕泣言。昔嘗用物。不語父母。坐此業報。今受羊身。來償父母命。明旦當見殺。青羊白頭者是。特愿慈恩。垂乞性命。母驚寤。旦而自往觀羊。果有青羊。項膊皆白。頭上有兩點白相。當如玉釵形。母對之悲泣。止家人勿殺。待慶植至。放送之。俄而植至催食。廚人白言。夫人不許殺青羊。怒即命殺之。宰夫懸羊欲殺。賓客數人已至。乃見懸一女子。容貌端正。訴客曰。是韋長史女。乞救命。客等驚愕
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『你真是瘋了。豬怎麼會說這樣的話？』 於是就睡覺了。又過了一天，豬看見童子，又說：『屠夫就要來了，為什麼不告訴我？』 童子再次告訴師父，師父還是不相信。過了一會兒，屠夫就來抓豬。豬跳出豬圈跑了出來，跑到僧人床下。屠夫來到僧人的房間，僧人說：『這豬自己跑來投奔我，現在我把它贖下來。』 於是拿出三百文錢贖了豬。後來（僧人）悄悄地問伏生說：『你家曾經丟過絹嗎？』 伏生告訴僧人說：『我父親在世的時候，曾經丟過兩匹。』 又問他有幾個姐妹，伏生說：『只有一個姐姐，嫁給了縣城北邊的公乘家。』 僧人就把童子所說的話都告訴了他。伏生聽了悲傷哭泣不能自已，更加用心供養豬母。過了幾天，豬忽然自己死了，託夢給他的女兒說：『還債已經完畢，得以轉生到好的地方。』 並且勸他的女兒，努力修行功德。
唐 京兆
貞觀（627-649）年間，魏王府長史韋慶植，有個女兒早年去世。韋慶植夫婦非常痛惜她。後來過了兩年，韋慶植將要聚集親戚賓客準備宴席。家人買到一隻羊還沒有殺。晚上韋慶植的妻子夢見她死去的女兒，穿著青色的裙子和白色的上衣，頭髮上有一雙玉釵，是她生前常戴的。來見母親哭著說：『我以前曾經私自用了東西，沒有告訴父母，因為這個業報，現在受羊的身軀，來償還父母的命債。明天就要被殺掉了，是青色的羊，白色的頭。』 特別希望您能慈悲，乞求饒我一命。母親驚醒了。早晨就自己去看那隻羊，果然有一隻青色的羊，脖子都是白色的，頭上有兩點白色的痕跡，就像玉釵的形狀。母親對著它悲傷哭泣，阻止家人不要殺它，等待韋慶植回來，再放了它。不久韋慶植回來催促開飯，廚師告訴他說：『夫人不許殺那隻青色的羊。』 韋慶植生氣地命令殺掉它。屠夫把羊懸掛起來準備殺的時候，有幾位賓客已經到了，就看見懸掛著一個女子，容貌端正，對客人說：『我是韋長史的女兒，乞求救我一命。』 客人們驚愕不已。
【English Translation】 English version: He (the monk) said, 'You are truly mad. How could a pig speak such words?' Then he went to sleep. After another day, the pig saw the boy and said again, 'The butcher is coming soon, why don't you tell me?' The boy told the master again, but he still didn't believe him. After a short while, the butcher came to take the pig. The pig jumped out of the pigpen and ran to the monk's bed. The butcher came to the monk's room, and the monk said, 'This pig came to me on its own, now I will redeem it.' So he took out three hundred coins to redeem the pig. Later, (the monk) quietly asked Fu Sheng, 'Has your family ever lost silk?' Fu Sheng told the monk, 'When my father was alive, we lost two bolts.' He also asked how many sisters he had, and Fu Sheng said, 'I only have one older sister, who married into the Gongcheng family north of the county.' The monk told him everything the boy had said. Fu Sheng heard this and wept uncontrollably, and he took even greater care in providing for the pig mother. After a few days, the pig suddenly died on its own, and appeared in his daughter's dream, saying, 'The debt has been repaid, and I have been reborn in a good place.' And he advised his daughter to diligently cultivate merit.
Tang Dynasty Jingzhao
During the Zhenguan (627-649) period, Wei Qingzhi, the chief secretary of the Prince of Wei's mansion, had a daughter who died early. Wei Qingzhi and his wife were very saddened by her death. Two years later, Wei Qingzhi was about to gather relatives and guests to prepare a feast. The family bought a sheep that had not yet been slaughtered. That night, Wei Qingzhi's wife dreamed of her deceased daughter, wearing a green skirt and a white shirt, with a pair of jade hairpins on her hair, which she used to wear in her lifetime. She came to see her mother and wept, saying, 'I once used things privately, without telling my parents, and because of this karma, I am now receiving the body of a sheep, to repay my parents' life debt. I will be killed tomorrow, I am a green sheep with a white head.' I especially hope that you will be merciful and beg for my life. The mother woke up in shock. In the morning, she went to see the sheep herself, and indeed there was a green sheep with a white neck. There were two white marks on its head, like the shape of jade hairpins. The mother wept sadly at it, and stopped the family from killing it, waiting for Wei Qingzhi to return, and then release it. Soon Wei Qingzhi returned and urged the meal to be served. The cook told him, 'The lady does not allow the green sheep to be killed.' Wei Qingzhi angrily ordered it to be killed. When the butcher hung the sheep up to kill it, several guests had already arrived, and they saw a woman hanging there, with a dignified appearance, saying to the guests, 'I am the daughter of Wei Qingzhi, please save my life.' The guests were astonished.
。止宰夫。宰夫懼植怒。又但見羊鳴。遂即殺之。既而客坐不食。植怪問之。客具以言。慶植悲痛。發病遂不起。京下土人。多知此事。崔尚書敦禮。具為臨說。
長安
○市裡風俗。每至歲元日已后。遞作飲食相邀。號為傳坐。東市筆生趙大。次當設之。有客先到。向後見其碓上有童女。年可十三四。著青裙白衫。以汲索繫頸。屬於碓柱。泣淚。謂客曰。我主人女也。往年未死時。盜父母百錢。欲買脂粉。未及用而死。其錢今在廚舍內。西北角壁中。坐此盜罪。今當償父母命。言畢。化為青羊白頭。客驚告主人。主人問其形貌。乃是小女。死已二年矣。于廚壁取得百錢。似久安處。於是送羊僧寺。合門不復食肉。盧文勵。傳向臨說爾(右七出冥報記)。
文宗
○食廚御膳烹雞子。忽聞鼎中有聲極微。聽乃群卵呼觀世音菩薩。悽愴之甚。監宰以聞帝。遣驗之。果然。帝嘆曰。吾不知佛道神力。乃能若是。敕自今不得用雞子。又一日食蛤蜊。有擘不開者。焚香禱之乃開。俄變為大士像。帝召太山惟政禪師問之云云。即詔天下寺院。立觀音大士像。奉祀焉(出統紀)。
京都
○西市北店。有王會師者。其母先終。服制已畢。至顯慶二年內。其家乃產一青黃母狗。會師妻。為其盜
【現代漢語翻譯】 止住了宰夫（廚師）。宰夫（廚師）害怕慶植髮怒，又只聽見羊叫，於是就殺了羊。不久客人入座卻不吃東西，慶植感到奇怪便詢問原因。客人把事情的經過都說了出來。慶植悲痛不已，因此發病就一病不起了。京城長安的當地人，大多知道這件事。崔尚書敦禮，詳細地把這件事告訴了他。
長安（今陜西省西安市）
○市井風俗，每到新年元旦之後，輪流做東家，互相邀請飲食，稱為『傳坐』。東市的筆匠趙大，這次輪到他做東。有客人先到，向後看見他家的碓旁有一個童女，年紀大約十三四歲，穿著青裙白衫，用汲水的繩索繫著脖子，拴在碓柱上，哭泣流淚，對客人說：『我是主人的女兒。往年未死的時候，偷了父母一百文錢，想要買脂粉，還沒來得及用就死了。那些錢現在在廚房裡，西北角墻壁中。因為這個盜竊的罪過，現在要償還父母的命。』說完，就化為青色的羊，白色的頭。客人驚恐地告訴主人。主人問她（童女）的形貌，正是他死去已經兩年的小女兒。在廚房墻壁中找到了那一百文錢，看起來放了很久的樣子。於是把羊送到僧寺。全家不再吃肉。盧文勵，把這件事告訴了向臨（人名）。（右邊出自《冥報記》）
文宗（唐文宗，827年-840年）
○御膳房烹飪雞子（雞蛋），忽然聽見鼎中有極其微小的聲音。仔細聽，原來是群卵在呼喚觀世音菩薩（Avalokiteśvara，佛教中一位重要的菩薩），聲音非常悽慘。監宰把這件事報告給皇帝。皇帝派人去驗證，果然如此。皇帝感嘆道：『我不知道佛道的神力，竟然能到這種地步。』下令從今以後不得食用雞子（雞蛋）。又有一天吃蛤蜊，有一個怎麼也掰不開。焚香禱告之後才打開，隨即變為觀音大士像。皇帝召來太山惟政禪師詢問這件事的緣由等等。於是下詔天下寺院，設立觀音大士像，供奉祭祀。（出自《統紀》）
京都（指當時的首都長安）
○西市北店，有個叫王會師的人。他的母親先前去世，服喪期已滿。到顯慶二年（657年）的時候，他家生了一隻青黃色的母狗。王會師的妻子，因為（這隻狗）偷吃東西
【English Translation】 The cook was stopped. The cook feared Qing Zhi's anger, and only heard the sheep bleating, so he killed it. Soon after, the guests sat down but did not eat. Qing Zhi was puzzled and asked the reason. The guest told him everything that had happened. Qing Zhi was deeply saddened and fell ill, never recovering. Many of the locals in the capital, Chang'an (present-day Xi'an, Shaanxi Province), knew about this. Minister Cui Dunli told him about it in detail.
Chang'an (present-day Xi'an, Shaanxi Province)
○ The customs of the marketplace were such that after New Year's Day, people would take turns hosting meals and inviting each other, which was called 'passing the seat'. Zhao Da, a pen maker from the East Market, was next in line to host. A guest arrived early and saw a young girl by the mortar, about thirteen or fourteen years old, wearing a blue skirt and a white shirt. Her neck was tied with a water-drawing rope, attached to the mortar pillar. She was weeping and said to the guest, 'I am the master's daughter. When I was alive, I stole one hundred coins from my parents, intending to buy cosmetics, but I died before I could use them. The coins are now in the kitchen, in the northwest corner of the wall. Because of this theft, I must now repay my parents with my life.' After speaking, she transformed into a blue sheep with a white head. The guest, terrified, told the master. The master asked about her appearance, and it was indeed his youngest daughter who had died two years ago. They found the one hundred coins in the kitchen wall, looking as if they had been there for a long time. So they sent the sheep to a monastery. The whole family no longer ate meat. Lu Wenli told Xiang Lin (person's name) about this. (The above is from 'Records of Retribution')
Emperor Wenzong (Tang Dynasty, 827-840 AD)
○ When the imperial kitchen was cooking chicken eggs, a very faint sound was suddenly heard in the cauldron. Upon listening carefully, it turned out to be a group of eggs calling out to Avalokiteśvara (a major Bodhisattva in Buddhism), with extremely mournful voices. The supervisor reported this to the emperor. The emperor sent someone to verify it, and it was indeed so. The emperor sighed and said, 'I did not know that the divine power of Buddhism could be like this.' He ordered that chicken eggs should not be eaten from now on. Another day, while eating clams, there was one that could not be opened. After burning incense and praying, it opened, and immediately transformed into an image of the Great Bodhisattva Avalokiteśvara. The emperor summoned Chan Master Weizheng of Mount Tai to inquire about the reason, and so on. Thereupon, he issued an edict to all monasteries in the land to establish images of the Great Bodhisattva Avalokiteśvara for worship. (From 'Comprehensive Records')
Kyoto (referring to the capital Chang'an at the time)
○ In the North Shop of the West Market, there was a man named Wang Huishi. His mother had passed away earlier, and the mourning period was over. In the second year of Xianqing (657 AD), a bluish-yellow female dog was born in his family. Wang Huishi's wife, because (the dog) stole food
食。乃以杖擊之數下。狗遂作人語曰。我是汝姑。新婦杖我。大錯。我為嚴酷家人過甚。遂得此報。今既被打。羞向汝家。因即走出。會師聞而涕泣。抱以歸家。而復還去。凡經四五。會師見其意止。乃屈請市北大街中。正是己店。北大墻后。作小舍安置。每日送食。市人及行客。就觀者極眾。投餅與者。不可勝數。此犬恒不離此舍。過齋時。而不肯食。經一二歲。莫知所之(過齋時。即過午時也)。
并州
○李信。文水縣之太平里人。身為隆政府衛士。至顯慶年冬。隨例往朔州赴蕃。乘赤草馬一匹。並將草駒。是時歲晚。凝陰風雪嚴厚。行十數里。馬遂不進。信以蕃期。期逼。促撾之數十下。馬遂作人語。謂信曰。我是汝母。為生平避汝父。將石余米乞女。故獲此報。此駒。即是汝妹也。以力償債。汝復何苦。敦逼如是。信聞之驚愕。流涕不能自勝。乃拜謝之。躬負鞍轡。謂曰。若是信娘。當自行歸家。馬遂前行。信負鞍轡。隨之至家。信兄弟等。見之悲哀相對。別為廠櫪養飼。有同事母。屈僧營齋。合門莫不精進。鄉閭道俗。咸嘆異之。時工部侍郎溫無隱。岐州司法張金停。俱為丁艱在家。聞而奇之。故就信顧訪。見馬猶在。問其由委。並如所傳。
汾州
○路伯達。孝義縣人。至永
【現代漢語翻譯】 現代漢語譯本： 吃東西的時候，會師用棍子打了它好幾下。狗竟然說起人話來：『我是你的姑姑，媳婦打我，真是大錯特錯。我因為做婆婆時對家人太過嚴苛，所以才得到這樣的報應。現在既然已經被打了，沒臉再回你家了。』說完就跑了出去。會師聽了之後，哭著把狗抱回家，但狗又跑了出去，這樣反覆四五次。會師見它去意已決，就委屈地把它安置在市北大街，正好是自己店舖北大墻的後面，搭了個小棚子讓它住，每天給它送吃的。市裡的人和過路的旅客，圍觀的人非常多，扔餅給狗的人，數都數不清。這隻狗一直不離開這個棚子，過了中午齋飯時間，它也不肯吃東西。過了一兩年，就不知道它去了哪裡（過齋時，就是過了中午的時候）。
并州
李信，是文水縣太平里人，是隆政府的衛士。唐顯慶年間（656-661年），按照慣例去朔州服役。騎著一匹紅色的馬，還帶著一匹小馬駒。當時是冬天，天氣寒冷，風雪很大。走了十幾里路，馬就不走了。李信因為服役的期限快到了，催促著打了馬幾十下。馬竟然說起人話來，對李信說：『我是你的母親，因為生前躲避你的父親，把剩餘的米拿去給女兒，所以才得到這樣的報應。這匹小馬駒，就是你的妹妹，用勞力來償還債務。你又何必這樣逼迫我呢？』李信聽了之後，非常驚訝，哭得不能自已，於是拜謝了馬，親自揹著馬鞍和韁繩，對馬說：『如果是我的娘，就自己走回家吧。』馬就往前走，李信揹著馬鞍和韁繩，跟著馬回到了家。李信的兄弟們，見了之後，悲傷地互相看著。另外搭了個馬棚來餵養它，像對待母親一樣。請僧人來做佛事，全家人都非常精進。鄉里鄉親和僧人都感嘆這件事。當時工部侍郎溫無隱，岐州司法張金停，都在家守孝，聽說了這件事，覺得很奇怪，就去李信家拜訪，看見馬還在，問了事情的經過，都和傳言一樣。
汾州
路伯達，是孝義縣人。到了唐永 English version: During mealtime, Hui Shi struck it several times with a stick. The dog then spoke in human language, saying, 'I am your aunt. Your wife is hitting me, which is a great mistake. I was too harsh on my family when I was a mother-in-law, so I received this retribution. Now that I have been beaten, I am ashamed to return to your home.' After saying this, it ran away. Hui Shi, upon hearing this, wept and carried the dog back home, but the dog ran away again, repeating this four or five times. Seeing that it was determined to leave, Hui Shi reluctantly settled it in the North Main Street, right behind his shop's north wall, building a small shed for it to live in, and sending it food every day. The people of the city and passing travelers, many of whom came to watch, threw countless cakes to the dog. This dog never left this shed, and it would not eat after the midday mealtime. After a year or two, no one knew where it went (the midday mealtime is after noon).
Bing Prefecture
Li Xin, from Taiping Village in WenShui County, was a guard of the Longfu government. In the winter of the Tang Dynasty's Xianqing era (656-661 AD), according to custom, he went to Shuozhou for service. He rode a red horse and also brought a colt. At that time, it was late in the year, and the weather was cold with heavy wind and snow. After traveling a dozen miles, the horse refused to move forward. Li Xin, because the service term was approaching, urged and struck the horse dozens of times. The horse then spoke in human language, saying to Li Xin, 'I am your mother. Because I avoided your father in my lifetime and gave the remaining rice to my daughter, I received this retribution. This colt is your younger sister, repaying debts through labor. Why do you force me so harshly?' Li Xin, upon hearing this, was astonished and could not stop weeping. So he bowed and thanked the horse, personally carrying the saddle and bridle, and said, 'If you are my mother, then walk home yourself.' The horse then walked forward, and Li Xin carried the saddle and bridle, following the horse back home. Li Xin's brothers, upon seeing this, looked at each other sadly. They built another stable to feed it, treating it like their mother. They invited monks to perform Buddhist ceremonies, and the whole family was very diligent in their practice. The villagers and monks all marveled at this event. At that time, Wen Wuyin, the Vice Minister of the Ministry of Works, and Zhang Jinting, the Judicial Officer of Qizhou, were both at home observing mourning for their parents. Hearing about this, they found it strange and visited Li Xin's home, saw that the horse was still there, and asked about the details, which were all as reported.
Fen Prefecture
Lu Boda, from Xiaoyi County. During the Tang Dynasty's Yong
【English Translation】 During mealtime, Hui Shi struck it several times with a stick. The dog then spoke in human language, saying, 'I am your aunt. Your wife is hitting me, which is a great mistake. I was too harsh on my family when I was a mother-in-law, so I received this retribution. Now that I have been beaten, I am ashamed to return to your home.' After saying this, it ran away. Hui Shi, upon hearing this, wept and carried the dog back home, but the dog ran away again, repeating this four or five times. Seeing that it was determined to leave, Hui Shi reluctantly settled it in the North Main Street, right behind his shop's north wall, building a small shed for it to live in, and sending it food every day. The people of the city and passing travelers, many of whom came to watch, threw countless cakes to the dog. This dog never left this shed, and it would not eat after the midday mealtime. After a year or two, no one knew where it went (the midday mealtime is after noon).
Bing Prefecture
Li Xin, from Taiping Village in WenShui County, was a guard of the Longfu government. In the winter of the Tang Dynasty's Xianqing era (656-661 AD), according to custom, he went to Shuozhou for service. He rode a red horse and also brought a colt. At that time, it was late in the year, and the weather was cold with heavy wind and snow. After traveling a dozen miles, the horse refused to move forward. Li Xin, because the service term was approaching, urged and struck the horse dozens of times. The horse then spoke in human language, saying to Li Xin, 'I am your mother. Because I avoided your father in my lifetime and gave the remaining rice to my daughter, I received this retribution. This colt is your younger sister, repaying debts through labor. Why do you force me so harshly?' Li Xin, upon hearing this, was astonished and could not stop weeping. So he bowed and thanked the horse, personally carrying the saddle and bridle, and said, 'If you are my mother, then walk home yourself.' The horse then walked forward, and Li Xin carried the saddle and bridle, following the horse back home. Li Xin's brothers, upon seeing this, looked at each other sadly. They built another stable to feed it, treating it like their mother. They invited monks to perform Buddhist ceremonies, and the whole family was very diligent in their practice. The villagers and monks all marveled at this event. At that time, Wen Wuyin, the Vice Minister of the Ministry of Works, and Zhang Jinting, the Judicial Officer of Qizhou, were both at home observing mourning for their parents. Hearing about this, they found it strange and visited Li Xin's home, saw that the horse was still there, and asked about the details, which were all as reported.
Fen Prefecture
Lu Boda, from Xiaoyi County. During the Tang Dynasty's Yong
徽年中。負同縣人錢一千文。后乃違契拒諱。及執契作徴。遂共錢主。于佛前為誓曰。若我未還公。愿吾死後。與公家作牛畜。言訖。未逾一年而死。至二歲時。向錢主家牸牛。產一赤犢子。額上生白毛。為路伯達三字。其子侄恥之。將錢五千文求贖。主不肯與。乃施與隰城縣啟福寺。僧真如。助造十五級浮圖。人有見者。發心止惡。竟投錢物佈施(右三出冥報拾遺)。
明
韶州
○曲江縣劉村。劉家。于崇禎末年。畜一牡狗數年。一日入廚下。劉妻慮狗偷食。以木杓擊頭。遂死。其夜狗託夢主人曰。我是叔之侄子。因負叔銀八錢。為叔守護家庭。債償已畢。叔寤。未之信。復寐。夢如前。次早將狗後山埋之。是夜。狗復託夢叔曰。蒙叔大恩。埋我後山。今被同鄉某偷去。食猶未盡。尚有一腿。懸在廚灶上熏。次早主人往山看。果被盜去。至盜者家問之。初不肯認。主人曰。尚餘一腿掛廚上熏。並說狗之因緣。其人驚怖。愧謝不已(犙親聞錄之。經說一切眾生。輪迴五道中。互為眷屬。斯言不虛也。今人所養六畜。或負債而來償。或愛家而來生。凡眼不見。誰知非自眷屬。而殺而食者。可不傷心哉)。
清
紹興
○王漢沖言。其紹興府。順治庚子年。東關有婦人。五十歲。
【現代漢語翻譯】 現代漢語譯本 徽宗年間（1100-1125）。有個人欠同縣人一千文錢。後來違背契約，拒絕承認。等到拿著契約去徵收時，就和債主在佛前發誓說：『如果我沒還清你的錢，愿我死後，到你家做牛做牲畜。』說完，不到一年就死了。到第二年時，債主家的母牛，生了一隻紅色的牛犢，額頭上長著白毛，形成『路伯達』三個字。他的子侄感到羞恥，拿出五千文錢請求贖回，債主不肯給，於是捐給隰城縣啟福寺的僧人真如，用來幫助建造十五級浮屠（寶塔）。有人見到這件事，發心停止作惡，最終捐獻錢物佈施。
明朝
韶州
曲江縣劉村。劉家，在崇禎末年（1644年）。養了一隻公狗好幾年。一天，狗進入廚房，劉妻擔心狗偷吃東西，用木勺擊打狗頭，狗就死了。當晚，狗託夢給主人說：『我是叔父的侄子，因為欠叔父八錢銀子，所以來為叔父守護家庭，債務已經償還完畢。』叔父醒來，不相信。再次入睡，夢境和之前一樣。第二天早上，將狗埋在後山。這天晚上，狗又託夢給叔父說：『蒙受叔父的大恩，將我埋在後山。現在被同鄉某人偷走了，吃得還沒剩下多少，還有一條腿，懸掛在廚房灶臺上熏製。』第二天早上，主人到後山檢視，果然被盜走了。到盜竊者家詢問，起初不肯承認。主人說：『還剩下一條腿掛在廚房上熏製。』並說了狗的因緣。那人驚恐害怕，慚愧道歉不已。（犙親耳聽到的記錄。經書上說一切眾生，在五道中輪迴，互相成為眷屬，這話不虛假啊。現在人所養的六畜，有的是欠債而來償還，有的是愛家而來投生。凡人的眼睛看不見，誰知道不是自己的眷屬呢？而殺害並吃掉它們的人，能不傷心嗎？）
清朝
紹興
王漢沖說，他的紹興府，順治庚子年（1660年），東關有個婦人，五十歲。
【English Translation】 English version During the Huizong era (1100-1125). A person owed a fellow villager one thousand coins. Later, he violated the contract and refused to acknowledge the debt. When the creditor presented the contract for collection, they made a vow before the Buddha, saying, 'If I have not repaid you, may I be reborn as cattle in your family after my death.' After saying this, he died within a year. Two years later, the creditor's cow gave birth to a red calf with white hair on its forehead, forming the three characters 'Lu Bo Da'. His sons and nephews felt ashamed and offered five thousand coins to redeem the calf, but the creditor refused. Instead, he donated it to the monk Zhenru of Qifu Temple in Xicheng County to help build a fifteen-story pagoda (stupa). Those who witnessed this event resolved to cease evil deeds and ultimately donated money and goods for charity.
Ming Dynasty
Shaozhou
In Liu Village, Qujiang County, the Liu family raised a male dog for several years during the late Chongzhen era (1644). One day, the dog entered the kitchen, and Liu's wife, fearing the dog would steal food, struck its head with a wooden ladle, causing its death. That night, the dog appeared in the master's dream, saying, 'I am your uncle's nephew. Because I owed your uncle eight qian of silver, I came to guard the family. The debt has now been repaid.' The uncle woke up, not believing it. He fell asleep again, and the dream was the same as before. The next morning, he buried the dog in the back mountain. That night, the dog appeared in the uncle's dream again, saying, 'I am grateful for your kindness in burying me in the back mountain. However, I have been stolen by a fellow villager, and not much of me remains. There is still one leg hanging in the kitchen to be smoked.' The next morning, the master went to the back mountain to check and found that it had indeed been stolen. He went to the thief's house and asked, but the thief initially refused to admit it. The master said, 'There is still one leg hanging in the kitchen to be smoked,' and explained the dog's story. The thief was terrified, ashamed, and apologized profusely. (Recorded by 犙 who heard it personally. The scriptures say that all sentient beings, in the five realms of reincarnation, become relatives to each other. These words are not false. The livestock that people raise now either come to repay debts or are reborn out of love for the family. Ordinary eyes cannot see, who knows if they are not our own relatives? How can those who kill and eat them not be heartbroken?)
Qing Dynasty
Shaoxing
Wang Hanchong said that in his Shaoxing Prefecture, in the Gengzi year of the Shunzhi era (1660), there was a fifty-year-old woman in Dongguan.
常假募化作佛事騙人。忽病數月。漸化為豬。嘴長生毛。喜同豬臥。聲亦似豬也。
廣州
○羊城。橋與王子潘君。寓葉鳴岐館樓宴飲。有鱉四隻。擬烹供客。橋與潘君。極言其多異。不宜殺。岐曰。吾曾見鱉中有物。似回子狀。頭面衣褶皆全。橋曰。回子在鱉中。亦大怪矣。又常聞鱉託夢於人求救。而人為口腹。頓昧惻隱之心。嗟哉(右二出鐵橋集○大清初。羊城四牌樓市中。宰一大鱉。腹中有四死孩子。人見以問余。余曰。此名鱉寶。能為人言。非祟也。鱉生則生。鱉死隨死。如人身毛孔八萬戶蟲。人死隨死也。有人慾見者。畜鱉于盤。屏處窺伺。每至望日。月至。中天。鱉舉頭望月。其寶出於鱉頂上唱舞。頭似回回。人慾得之。要得其法。俗云。若得者。剖腳肚以藏之。遇地下有寶。即報人知。余少年時。曾聞有人煮鱉。鑊中喚救命。及開鑊。而鱉已死。祇謂鱉怪。寧知其寶。而可殺乎。余昔住靜英德縣西來山白象林。有沙彌心空。擬次日赴墟買生放。是夕夢有四十五人。求救命。次早往墟。遇田蛤一籠。數之。得四十五。遂買回放之。然一切眾生。希生怖死。食息苦樂。與人無殊。形雖萬類不同。其性一也。人皆習俗久而不察。或殺或食。共結萬世之怨。一朝報至。悔何及哉○田蛤。亦名田雞。
【現代漢語翻譯】 現代漢語譯本 經常假借募捐的名義，行騙以舉辦佛事。忽然生病數月，漸漸地化為豬。嘴巴變長，長出毛。喜歡和豬一起睡覺，發出的聲音也像豬一樣。
廣州
羊城（廣州的別稱）。橋與王子潘君，在葉鳴岐館樓上宴飲。有四隻鱉，準備烹煮給客人食用。橋與潘君極力說明鱉有很多奇異之處，不應該殺。鳴岐說：『我曾經見過鱉中有東西，像回族人的樣子，頭面和衣服的褶皺都很完整。』橋說：『回族人在鱉中，也很奇怪啊。』又常聽說鱉託夢給人們求救，而人們爲了滿足口腹之慾，完全昧滅了惻隱之心。可悲啊！（右二則出自鐵橋集） 大清（1644年-1912年）初年，羊城四牌樓的市集中，有人宰殺了一隻大鱉，腹中有四個死去的孩子。人們看見后問我，我說：『這叫做鱉寶，能夠說話，不是什麼妖祟。鱉活著它就活著，鱉死了它也隨著死去，就像人身上的毛孔里有八萬戶蟲，人死了它們也隨著死去一樣。』有人想要見它，就把鱉養在盤子里，在屏風後面偷偷觀察。每到望日，月亮升到中天，鱉就會舉頭望月，它的寶物就會從鱉的頭頂上出來唱歌跳舞，頭很像**。人們想要得到它，要懂得方法。俗話說，如果得到它的人，剖開腳肚子把它藏起來，遇到地下有寶藏，它就會告訴人。我少年的時候，曾經聽人說煮鱉，鍋里發出呼救的聲音，打開鍋一看，鱉已經死了。只說是鱉怪，哪裡知道是鱉寶呢，怎麼可以殺呢？我以前住在英德縣西來山的白象林，有個沙彌名叫心空，打算第二天去集市上買生物放生。當天晚上夢見有四十五個人求救命。第二天早晨去集市，遇到一籠田蛤，數了數，正好四十五隻，於是買回來放生了。然而一切眾生，都希望生存，害怕死亡，飲食休息的苦樂，和人沒有什麼不同。形體雖然千差萬別，它們的本性卻是一樣的。人們都習慣了，很久也不察覺，或者殺害或者吃掉它們，共同結下萬世的怨仇，一旦報應到來，後悔也來不及了。 田蛤，也叫田雞。
【English Translation】 English version He often falsely solicited donations under the guise of Buddhist ceremonies to deceive people. Suddenly, he fell ill for several months and gradually transformed into a pig. His mouth grew long, and hair sprouted. He enjoyed sleeping with pigs, and his voice also resembled that of a pig.
Guangzhou
Yangcheng (another name for Guangzhou). Bridge and Prince Pan Jun were having a banquet in the Ye Mingqi Pavilion. There were four turtles, intended to be cooked for the guests. Bridge and Pan Jun strongly argued that the turtles had many unusual qualities and should not be killed. Qi said, 'I once saw something inside a turtle that looked like a Hui person, with a complete head, face, and clothing folds.' Bridge said, 'A Hui person inside a turtle is also very strange.' It is also often heard that turtles appear in people's dreams seeking help, but people, for the sake of satisfying their appetites, completely disregard their compassion. Alas! (The two above are from the Tieqiao Collection) In the early Qing Dynasty (1644-1912), in the market of Sipaifang in Yangcheng, someone slaughtered a large turtle, and there were four dead children in its belly. People saw this and asked me about it. I said, 'This is called a turtle treasure, and it can speak. It is not a demon. When the turtle lives, it lives; when the turtle dies, it dies. It is like the eighty thousand insects in the pores of a person's body; when the person dies, they also die.' If someone wants to see it, they should keep the turtle in a plate and secretly observe it from behind a screen. Every full moon, when the moon rises to the middle of the sky, the turtle will raise its head to look at the moon, and its treasure will come out from the top of the turtle's head, singing and dancing. The head looks like a **. If people want to obtain it, they must know the method. It is said that if someone obtains it, they should cut open their foot and hide it inside. When they encounter a treasure underground, it will inform them. When I was young, I heard someone cooking a turtle, and the pot made sounds of calling for help. When they opened the pot, the turtle was already dead. They only said it was a turtle monster, but they didn't know it was a turtle treasure. How could they kill it? I used to live in the Baixiang Forest on Xilai Mountain in Yingde County. There was a novice monk named Xinkong who planned to go to the market the next day to buy living creatures to release. That night, he dreamed that forty-five people were asking for help. The next morning, he went to the market and encountered a cage of field frogs. He counted them and there were exactly forty-five. So he bought them and released them. However, all living beings hope to live and fear death. Their joys and sorrows of eating and resting are no different from those of humans. Although their forms are different, their nature is the same. People are accustomed to this and do not notice it for a long time, either killing or eating them, jointly forming resentment for ten thousand generations. Once retribution arrives, it will be too late to regret. Field frogs are also called paddy frogs.
別名蝦蟆。嶺南多食)。
凈度三昧經云。罪福相累。重數分明。后當受罪福之報。一一不失。菩念受天上人中身。惡念受三惡道身。一日一夜。貪瞋癡惡念。不可數計。種未來生死根。后當受八億五十萬雜類之身。百年之中。種後世災。甚為難數。魂神逐種受形。遍三千大千剎土。大智度論云。好殺之人。有命之屬。皆不喜見。若不好殺。一切眾生。皆樂依附。故持戒人命欲終時。其心安樂。無疑無悔。若生天上。若在人中。常得長壽。是為得道因緣。乃至成佛。住壽無量。殺生之人。今世後世。受種種身心苦痛。不殺之人。無此眾苦。地持經云。殺生之罪。能令眾生墮三惡道。若生人中。得二種果報。一者短命。二者多病。如是十惡。一一皆備。五種果報。一者。殺生何故受地獄苦。以其殺生苦眾生故。所以身壞命終。地獄眾苦。皆來切己。二者。殺生何故出為畜生。以殺生無有慈惻。行乖人倫。故地獄罪畢。受畜生身。三者。殺生何故復為餓鬼。以其殺生。必緣慳心。貪著滋味。復為餓鬼。四者。殺生何故生人而得短壽。以其殺生殘害物命。故得短壽。五者。殺生何故兼得多病。以殺生違適。眾患競集。故得多病。當知殺生有如是苦。是則殺他。還是自殺。其有智者。肯自殺乎。(餘九惡。詳如經文)藏
【現代漢語翻譯】 現代漢語譯本： 別名蝦蟆（蛤蟆，嶺南地區的人大多食用）。
《凈度三昧經》說：罪與福相互關聯，數量分明，之後將受到罪與福的報應，絲毫不會缺失。善念會讓人投生到天上或人間，惡念會讓人投生到三惡道。一日一夜之間，貪婪、嗔恨、愚癡的惡念，數不勝數，種下未來生死的根源。之後將承受八億五十萬種雜類之身。百年之中，種下後世的災禍，難以計數。魂神隨著所種的因，承受各種形體，遍佈三千大千世界。《大智度論》說：喜歡殺生的人，一切有生命的物類都不喜歡見到他。如果不喜歡殺生，一切眾生都樂於依附。所以持戒的人在臨命終時，內心安樂，沒有疑惑和後悔。如果投生到天上，或者在人間，常常能夠長壽。這是得到成佛的因緣，乃至成佛，壽命無量。殺生的人，今生後世，承受種種身心苦痛。不殺生的人，沒有這些眾苦。《地持經》說：殺生的罪過，能夠使眾生墮入三惡道。如果投生到人間，會得到兩種果報：一是短命，二是多病。像這樣十惡，每一項都具備五種果報。一是，殺生為什麼會受到地獄的苦楚？因為他殺生使眾生痛苦，所以身壞命終時，地獄的各種苦楚都會降臨到自己身上。二是，殺生為什麼會轉世為畜生？因為他殺生沒有慈悲之心，行為違揹人倫，所以地獄的罪報結束后，會承受畜生之身。三是，殺生為什麼會再次成為餓鬼？因為他殺生，必定是由於慳吝之心，貪戀滋味，所以會再次成為餓鬼。四是，殺生為什麼投生為人卻短壽？因為他殺生殘害物命，所以會短壽。五是，殺生為什麼兼有多病？因為殺生違背自然，各種疾病競相聚集，所以會多病。應當知道殺生有這樣的苦果，這就是殺害他人，實際上還是在自殺。有智慧的人，怎麼會肯自殺呢？（其餘九惡，詳細情況見經文）藏
【English Translation】 English version: Also known as Xiama (toad, mostly eaten in Lingnan area).
The Jing Du San Mei Sutra says: 'Sins and blessings are interconnected, with distinct quantities. One will receive the retribution of sins and blessings accordingly, without any loss. Good thoughts lead to rebirth in the heavens or among humans, while evil thoughts lead to rebirth in the three evil realms. In a single day and night, countless thoughts of greed, hatred, and delusion arise, planting the seeds of future births and deaths. Afterward, one will endure eight hundred and fifty million kinds of mixed existences. Within a hundred years, one plants the seeds of future calamities, which are countless. The soul follows the seeds and takes on various forms, pervading the three thousand great chiliocosms. The Mahaprajnaparamita Sastra says: 'Those who like to kill, all living beings dislike to see them. If one does not like to kill, all beings will gladly rely on them.' Therefore, those who uphold the precepts, when approaching the end of their lives, their hearts are peaceful, without doubt or regret. If they are reborn in the heavens or among humans, they will often have long lives. This is the cause and condition for attaining Buddhahood, and even becoming a Buddha, their lifespan is immeasurable. Those who kill, in this life and future lives, endure various physical and mental sufferings. Those who do not kill, do not have these sufferings. The Bodhisattvabhumi Sutra says: 'The sin of killing can cause beings to fall into the three evil realms. If they are reborn among humans, they will receive two kinds of karmic retribution: first, a short life; second, many illnesses.' Like this, each of the ten evils is equipped with five kinds of karmic retribution. First, why does killing lead to the suffering of hell? Because killing causes suffering to beings, therefore, when the body is destroyed and life ends, all the sufferings of hell will come upon oneself. Second, why does killing lead to rebirth as an animal? Because killing lacks compassion and violates human ethics, therefore, after the karmic retribution of hell is completed, one will endure the body of an animal. Third, why does killing lead to becoming a hungry ghost again? Because killing is inevitably due to stinginess and craving for flavors, therefore, one will become a hungry ghost again. Fourth, why does killing lead to being born as a human but with a short life? Because killing harms living beings, therefore, one will have a short life. Fifth, why does killing also lead to many illnesses? Because killing goes against nature, various diseases gather together, therefore, one will have many illnesses. One should know that killing has such bitter consequences, that is, killing others is actually killing oneself. Would a wise person be willing to kill themselves? (The remaining nine evils, see the sutra for details) Tripitaka'
典所載。過去劫時。釋迦如來。曾為師子。像王。獐鹿。獼猴。雁。雀。共命之鳥。乃至鼠虱等。昔有一鱉婦懷孕病。語其夫曰。我欲得獼猴心肝食乃瘥。夫曰。猴在山中。云何能得。婦曰。不得當死。夫往山中。見猴樹上。曰吾與卿為友。或此山無果。我能乘載卿度水。往別山有好果處。豈不快耶。猴即可之。異日猴騎鱉背度水。至中流。鱉曰。我婦思汝心肝食。故與為友。猴曰。何不早說。我心肝猶掛樹上。未將來。可載我還取來。鱉便乘猴至岸。猴即上樹。久而不下。鱉曰。善友何不下來。猴曰。誰有閑心掛樹枝。猴者。釋迦世尊是。鱉者。調達是。又昔有一仙人姓迦葉。山中修行。語虱云。我若入禪定時。汝勿咬我。令我心亂。我出定時。恣汝所食。后時有一跳蚤。(俗云狗虱)問虱曰。阿姨。汝何肥白。虱曰。我如主教。出定恣我飲食故也。蚤于異時。俟仙入定。亂唼仙人。仙人即嗔。焚火。抖衣。蚤即跳去。虱被燒死。虱者。世尊是。蚤者。調達是。又一生。佛與調達為共命之鳥。一身二頭。在一毒樹下踞。世尊頭睡。調達頭見一毒花墮地。即便食之。欲毒死彼頭。不知二命俱喪。故知今人。不可與人為怨。世世相值。皆為仇對也。佛未成道既爾。我等於六道中。生死輪迴。無不受萬類之身。今若不離惡
修善。萬類奚免。有智者。當自思之。一一俱詳藏經。文多不能具錄。(統紀云。祭天地。祀宗社。必殺牲以備物。皇王以來。用以為法。有國家者掌之為故。且不敢有所議也。夫司天地之化。所以稱上帝。稱皇天后土者。至聖至神也。烏有神聖。而好殺牲牢之命。肯歆腥臊之食哉。由夫上古之俗。茹毛飲血。以是養己。必以是事神。樸陋之見。曾不知牷牢腥臭之為瀆也。蒸民即粒。俗不能變。聖賢教世。師古法以著之禮經。於是后王遵而行之。莫或敢議其可否者。以養己猶古。不思事神之不當瀆也。夫果於殺命。不仁也。薦以腥臭不義也。以不仁不義。為養己之舊習。尚當思有以節。以求全好之心。豈於事天地祖宗之神靈。而欲以牲牢腥臭之物以瀆之哉。自佛法東漸。勸修齋戒。天帝尚知事佛。豈人事天。而不知事佛乎。知所以事佛。則不當以牲牢瀆天。為可信矣。惟有梁武皇。魏獻文。孝文。二帝。敕郊廟祭祀。不用牲牷。而易之以蔬面酒果。可謂違古而道。奉黍稷薦明水。是亦三代之祀法也。烏在乎牲牢腥臭之物哉)齊宣帝(從僧稠禪師受菩薩戒。永不食肉。盡停五坊鷹犬。傷生之具。及境內屠殺)隋文帝(三年。詔天下正五九。並六齋日。不得殺生命)唐高祖(武德二年。詔正五九月。及十齋日。不得行刑屠
釣。永為國式。如意元年。敕斷天下屠釣)武后(敕斷天下屠釣)肅宗(詔天下立放生池。凡八十一所。顏真卿撰碑)宋太祖(詔民間二月至九月。不許采捕彈射。著于令)真宗(詔天下州郡放生池。悉與興復。無池之處沿江淮州郡。近城五里。並禁漁捕。詳附八關齋法后)。
音釋
大鵬
孔氏志怪曰。昔楚文王。少時好獵。有人獻一鷹。異時俄而云際有物。凝翔飄飖鮮白。而不辨其形。鷹見即竦翮而升。矗若飛電。須臾羽墮如雲。血灑如雨。良久。有一大鳥墮地而死。兩翅廣數十里。喙邊有黃。眾莫能知。時有識者曰。此大鵬雛始飛。故為鷹所制。
欻
音忽。倏起也。
㱇
音瑟。悲意。
櫪
音力。食牛馬槽器也。
歆
虛今切。吸平聲。神饗氣也。
牷
音全。祭祀之牛色純曰犧。體完曰牷。
順德
○黃連村。馬翁芝。為人不信善。性好嗜狗。其子娶勒樓伍侯創女為妻。創季子出家于鼎湖山慶雲寺。字目修。康熙庚申十二月十四夜。夢身在黃連俗侄店中。忽見翁芝。惶遽奔至曰。師當救我。修問何事。翁曰。有人捉我。修曰。可入此店房內。我為閉戶。隨後即有數人逐來云。捉翁芝。修曰。此吾侄空店。
無人。我為看守耳。數人遂去。次日修向同寮僧曰。俗親馬翁芝。死將二十年。吾未嘗記憶彼。何以昨夜有此異夢。午後。即有數獵人。將犬從山後。逐一獐至。獐惶怖。跳入寺內。困篤臥地。不能動起。僧眾咒愿護之。將夜。修抱回自寮。席以草。蓋以衣。拊摩至夜半。方能動起。次早用葉裹齋菜豆腐與食。隨修出入。馴如家犬。始悟前夢。數日後。修引出寺外放之。竟不肯去。修燭曰。若實吾親。當去。后倘有難緣。我再救汝。乃勉強而去。時有識者。見獐皮毛稀疏。謂將有二十年矣。不久。回寺右溪邊而死。匠人見。欲剝皮。未獲刀。修因事偶至溪邊。見匠人持刀將剖。修遂救免。以獐全身葬之。有難緣再救。語不虛也。犙錄之(噫。一切眾生。靈性叵測。昔鼎湖方丈后渠竇口。有一蟾蜍。大如小碗。黃黑班色。而腹甚皤。令人可厭。侍者持出三重門外溪邊放之。夜即回至本處。如是再三。后持出山外。數十丈懸岸叢樹上放下之。三日復還本處。余即誡之。不許再放。任其自安。後有鄉人送一狗至。每日向之怖吠。彼乃上山梅樹下。剖一穴藏之。以頭朝方丈也。又羅浮山。蝴蝶。小者大七八寸。大者二三尺。其色各異。亦有五彩兼備。豐艷耀目。其繭大如拇指或如雞卵。人取繭回。或數百里。或數千里。藏一二
月。或三五月。至三月中。懸于檐下。或花果樹邊。當出之夜。即有一蝶來伴之。此是雌。彼雄者來。此是雄。彼雌者來。一二時間。或半日。一日。即俱飛去。人雖萬物之靈。豈能若是乎。如昔蔡京進。太師楚國公。京喜食鶉。預籠畜而烹之。曾夢鶉數千訴於前。其一致詞曰。食君廩中粟。充君箸下肉。一羹數百命。生死猶轉轂。看君壽千春。禍福相倚伏。京甚畏之出漢溪詩話○此集刻在先。翁芝事在後。故續入此○羅浮山。在廣東惠州府。蟾蜍。俗云蝦䗫)。
地獄道
地獄者。胡言泥犁。梵音名捺落迦。捺落名人。迦名為惡。惡人生彼處。故名捺落迦。(有翻為不可樂。或翻苦具。或翻苦器)由彼先時。造作增長。增上暴惡。身語意惡行。往彼令彼相續。故名捺落迦。地獄者。從義立名。謂地下之獄也。又獄者。局也。謂拘局罪人。不得自在。故名地獄。婆沙論云。謂彼罪人。為獄卒阿傍之所拘制。不得自在也。然此之一道。有其多處。或在地下。或處地上。或居空中。故梵本不云地獄。而言捺落迦。論云。此贍部洲下。有大地獄。洲上有邊地獄。及獨地獄。或在谷中山上。或在曠野空中。或海邊廟中。餘三洲。惟有邊獨地獄。無大地獄。如此地獄雖多。準三法度論經。總為三攝。一熱。二寒。三
【現代漢語翻譯】 現代漢語譯本 月。或三五月，至三月中，懸于檐下，或花果樹邊。當取出之時，就會有一隻蝴蝶飛來相伴。這隻先來的就是雌蝶，雄蝶隨後就到；反之，先來的是雄蝶，雌蝶隨後就到。它們相伴一兩個時辰，或者半天、一天，就會一起飛走。人雖然是萬物之靈，又怎能做到這樣呢？比如從前的蔡京（北宋權臣），被封為太師、楚國公（均為官爵名）。蔡京喜歡吃鵪鶉，事先用籠子養起來烹飪。他曾夢見數千只鵪鶉在他面前哭訴，它們異口同聲地說：『吃了你糧倉里的糧食，成了你筷子下的肉。一碗羹湯就要犧牲數百條生命，生死就像車輪一樣轉動不息。看你好像能活到千歲高齡，其實災禍和幸福互相依存。』蔡京非常害怕這件事。出自《漢溪詩話》。這本集子的刻印在前，翁芝的事情在後，所以補充到這裡。羅浮山（山名），在廣東惠州府。蟾蜍，俗稱蝦蟆（há ma）。
地獄道
所謂地獄，是胡語「泥犁」（niraya）的音譯，梵語名稱為「捺落迦」（naraka）。「捺落迦」的意思是「人」和「惡」的結合，惡人死後會去的地方，所以叫做「捺落迦」（有的翻譯為「不可樂」，有的翻譯為「苦具」，有的翻譯為「苦器」）。由於他們生前造作、增長、增上暴惡的身語意惡行，死後往生到那裡，並且惡業相續不斷，所以叫做「捺落迦」。地獄，是從意義上建立的名稱，指的是地下的監獄。監獄的「獄」是侷限的意思，指的是拘禁罪人，使他們不得自在，所以叫做地獄。《婆沙論》中說，那些罪人被獄卒阿傍（地獄卒名）拘禁，不得自在。然而這一道（地獄道）有很多處所，有的在地下，有的在地上，有的在空中。所以梵文字不稱為地獄，而稱為「捺落迦」。論中說，在這個贍部洲（Jambudvipa，四大部洲之一）下，有大地獄；洲上有邊地獄和獨地獄；有的在山谷中、山上，有的在曠野空中，有的在海邊廟宇中。其餘三大洲，只有邊地獄和獨地獄，沒有大地獄。這些地獄雖然很多，按照《三法度論經》的說法，總共可以歸納為三類：一是熱地獄，二是寒地獄，三是
【English Translation】 English version In the second or third month, until mid-March (Gregorian calendar), hang it under the eaves or near flowering or fruit trees. On the night it is taken out, a butterfly will come to accompany it. The first one to arrive is the female, and the male will follow; conversely, if the first one is the male, the female will follow. They will stay together for an hour or two, or half a day or a day, and then fly away together. Humans, though the most intelligent of all beings, cannot do such a thing. For example, in the past, Cai Jing (a powerful official in the Northern Song Dynasty), who was granted the titles of Grand Tutor and Duke of Chu (both official titles). Cai Jing loved to eat quail, so he would raise them in cages to be cooked. He once dreamed that thousands of quail were weeping before him, and they said in unison: 'We eat the grain from your granary and become the meat under your chopsticks. One bowl of soup requires the sacrifice of hundreds of lives, and life and death revolve like a wheel. You may seem to live to a thousand years, but misfortune and fortune are interdependent.' Cai Jing was very afraid of this. This is from 'Hanxi Poetry Talk'. This collection was printed before the events of Weng Zhi, so it is added here. Mount Luofu (a mountain name) is located in Huizhou Prefecture, Guangdong. Toad, commonly known as Hama.
The Realm of Hell
Hell, is the transliteration of the Hu (non-Chinese) word 'Niraya', its Sanskrit name is 'Naraka'. 'Naraka' means the combination of 'person' and 'evil', the place where evil people go after death, so it is called 'Naraka' (some translate it as 'unpleasant', some translate it as 'instrument of suffering', and some translate it as 'vessel of suffering'). Because of their past actions of creating, increasing, and intensifying evil deeds of body, speech, and mind, they are reborn there after death, and their evil karma continues without interruption, so it is called 'Naraka'. Hell is a name established from its meaning, referring to an underground prison. The 'prison' of prison means limitation, referring to the confinement of criminals, making them unable to be free, so it is called hell. The 'Vibhasa Sastra' says that those criminals are confined by the prison guards, the Apangas (name of hell guards), and are not free. However, this path (the path of hell) has many places, some are underground, some are on the ground, and some are in the air. Therefore, the Sanskrit text does not call it hell, but 'Naraka'. The treatise says that under this Jambudvipa (one of the four continents), there are great hells; on the continent, there are border hells and solitary hells; some are in valleys, on mountains, some are in the wilderness in the air, and some are in temples by the sea. The other three continents only have border hells and solitary hells, and no great hells. Although there are many such hells, according to the 'San Fa Du Lun Jing', they can be summarized into three categories: first, hot hells; second, cold hells; third,
邊。
第一熱獄有八。在贍部洲下。謂此洲下有五百由旬土泥。次下有五百由旬白墡。次下一萬九千由旬。有七大獄。于中安立。次下二萬由旬。是無間獄。從洲下至無間獄底。共有四萬由旬。無間縱廣高下。各二萬由旬。七獄一一縱廣有萬由旬。贍部洲。下至無間。上尖下闊。猶如谷聚。八獄于中重壘而住。長阿含經云。大地獄。其數總八。其八獄。各有十六小獄圍繞。(謂其八獄。各有四門。一一門外。各有四游增。有情游彼。其苦增故。一煻煨增。二尸糞增。三鋒刃增。此增復有三種。一刀刃路。二劍葉林。三鐵刺林。此三種。皆鐵林。故同一增攝也。四烈河增。並前本獄。以為十七。如是八大獄。並諸眷屬總有一百三十六所。故經中說。有一百三十六捺落迦也)一等活獄。(亦名更活。或獄卒唱令生。或冷風吹活。兩緣雖異。令活一等。故名等活獄。由習近殺害。樂習增長。墮此獄中。人間五十歲。此獄為一晝夜。壽五百歲。如上四天王壽)二黑繩獄。(先以鐵繩拼。后以鐵斧斫。由習近殺生偷盜。墮此獄中。人間一百歲。此獄為一晝夜。壽一千歲。如上忉利天壽)三眾合獄。(亦名眾磕。兩山下合。以磕罪人由習近殺生。倫盜。邪淫。墮此獄中。人間二百歲。此獄為一晝夜。壽二千歲。如上夜摩天壽
【現代漢語翻譯】 現代漢語譯本： 邊。
第一熱獄有八個，位於贍部洲（Jambudvipa，指我們所居住的這個世界）之下。具體來說，此贍部洲下有五百由旬（Yojana，古印度長度單位）的土泥，土泥之下有五百由旬的白墡（一種白色的黏土），白墡之下有一萬九千由旬，其中安立著七大獄。再往下二萬由旬，就是無間獄。從贍部洲下到無間獄的底部，總共有四萬由旬。無間獄的縱、廣、高、下，各為二萬由旬。七大獄每一個的縱廣都有一萬由旬。贍部洲從上往下到無間獄，形狀是上尖下寬，就像堆積的谷堆。八個熱獄在其中重疊排列。長阿含經中說，大地獄總共有八個，這八個獄，每一個都有十六個小獄圍繞。（這八個獄，每一個都有四個門，每一個門外，各有四個游增，有情眾生遊歷到那裡，其痛苦會增加。一是煻煨增，二是尸糞增，三是鋒刃增，這個鋒刃增又有三種：一是刀刃路，二是劍葉林，三是鐵刺林。這三種都是鐵林，所以可以歸為同一增。四是烈河增。加上前面的本獄，一共是十七個。這樣，八大獄加上各種眷屬，總共有一百三十六所。所以經中說，有一百三十六個捺落迦（Naraka，地獄）。）一是等活獄（也叫更活獄，或者獄卒唱令使其復生，或者冷風吹拂使其復活，兩種原因雖然不同，但使其復活這一點是一樣的，所以叫等活獄。由於習慣性地殺害，這種惡習增長，就會墮入此獄中。人間五十年，是此獄的一晝夜，壽命是五百歲，相當於上面四天王天的壽命）。二是黑繩獄（先用鐵繩捆綁，然後用鐵斧砍斫。由於習慣性地殺生、偷盜，就會墮入此獄中。人間一百年，是此獄的一晝夜，壽命是一千歲，相當於上面忉利天（Trāyastriṃśa，三十三天）的壽命）。三是眾合獄（也叫眾磕獄，兩座山合在一起，用來磕罪人。由於習慣性地殺生、偷盜、邪淫，就會墮入此獄中。人間二百年，是此獄的一晝夜，壽命是二千歲，相當於上面夜摩天（Yāmadeva，夜摩天）的壽命）。
【English Translation】 English version: Edge.
The first hot hell has eight parts, located below Jambudvipa (referring to the world we live in). Specifically, below this Jambudvipa, there are five hundred yojanas (Yojana, an ancient Indian unit of length) of soil and mud. Below the soil and mud, there are five hundred yojanas of white clay (a type of white clay). Below the white clay, there are nineteen thousand yojanas, where seven great hells are established. Further down, at twenty thousand yojanas, is the Avīci Hell (the hell of incessant suffering). From below Jambudvipa to the bottom of Avīci Hell, there are a total of forty thousand yojanas. The length, width, height, and depth of Avīci Hell are each twenty thousand yojanas. Each of the seven great hells has a length and width of ten thousand yojanas. Jambudvipa, from top to bottom to Avīci Hell, has a shape that is narrow at the top and wide at the bottom, like a pile of stacked grain. The eight hot hells are stacked within it. The Long Agama Sutra states that there are a total of eight great hells, and each of these eight hells is surrounded by sixteen smaller hells. (Each of these eight hells has four gates, and outside each gate, there are four 'increasing' places where sentient beings who travel there will have their suffering increased. The first is the Ember Increase, the second is the Corpse Filth Increase, and the third is the Sharp Blade Increase. This Sharp Blade Increase has three types: the Blade Path, the Sword Leaf Forest, and the Iron Thorn Forest. All three of these are iron forests, so they can be grouped into the same increase. The fourth is the Fierce River Increase. Adding the original hell, there are a total of seventeen. Thus, the eight great hells, along with their various retinues, total one hundred and thirty-six places. Therefore, the sutra says that there are one hundred and thirty-six Narakas (Naraka, hells).) The first is the Sañjīva Hell (also called the Reviving Hell, where either the hell guards command them to revive, or the cold wind blows them back to life. Although the two causes are different, the fact that they are revived is the same, so it is called the Sañjīva Hell. Due to the habitual killing, this evil habit grows, and they will fall into this hell. Fifty human years are one day and night in this hell, and the lifespan is five hundred years, equivalent to the lifespan of the Four Heavenly Kings above). The second is the Kālasūtra Hell (where they are first bound with iron ropes and then chopped with iron axes. Due to the habitual killing and stealing, they will fall into this hell. One hundred human years are one day and night in this hell, and the lifespan is one thousand years, equivalent to the lifespan of the Trāyastriṃśa Heaven (Thirty-three Heavens) above). The third is the Sanghata Hell (also called the Crushing Hell, where two mountains come together to crush the sinners. Due to the habitual killing, stealing, and sexual misconduct, they will fall into this hell. Two hundred human years are one day and night in this hell, and the lifespan is two thousand years, equivalent to the lifespan of the Yama Heaven (Yāmadeva, Yama Heaven) above).
)四呼呼獄。(亦名叫喚。獄卒逼趣罪人。叫呼而走。由習近殺盜淫妄。墮此獄中。人間四百歲。此獄為一晝夜。壽四千歲。如上兜率天壽)五大呼獄。(亦名大呼喚。四山火起。欲逃無路。號啕大叫。由習近殺盜淫妄。勸人飲酒。墮此獄中。人間八百歲。此獄為一晝夜。壽八千歲。如上化樂天壽)六燒然獄。(亦名炎熱。火鐵狹近。于中受熱。由殺盜淫妄飲酒邪見。墮此獄中。人間一千六百歲。此獄為一晝夜。壽一萬六千歲。如上他化天壽)七大燒然獄。(亦名大炎熱。山火相搏。鏟炙罪人。由殺盜淫妄。以酒飲人。邪見不信。或破比丘比丘尼戒。墮此獄中。壽經半劫)八無間獄(亦名無擇。一投苦火。永無樂間。既苦無間。何所可擇。無彈指頃歇苦。由作五逆業。墮此獄中。梵名阿鼻。此云無間。亦名無救。觀佛三昧經云。阿鼻獄受大苦一日一夜。如人間六十小劫。如是壽命盡一大劫。具五逆者受罪五劫。復有眾生。犯四重禁。虛食信施。誹謗邪見。不識因果。斷學般若。毀十方佛。偷僧物。淫泆無道。逼掠凈尼。毀辱所親。此人罪報經十萬四千大劫。復入東方十八鬲中受苦。南西北方。亦復如是)。
第二寒獄。亦有八。在此洲外。鐵圍山底。仰向居止。罪人于中受寒凍苦。一頞浮陀獄。(由寒苦所切。
【現代漢語翻譯】 現代漢語譯本： 四、呼呼獄（也叫喚獄。獄卒逼迫罪人，叫喊奔走。由於習慣性地殺生、偷盜、邪淫、妄語，墮入此獄中。人間四百年，此獄為一日一夜。壽命四千歲，如同兜率天的壽命）。 五、大呼呼獄（也名大叫喚獄。四面山火燃起，想要逃脫無路可走，只能嚎啕大叫。由於習慣性地殺生、偷盜、邪淫、妄語，勸人飲酒，墮入此獄中。人間八百年，此獄為一日一夜。壽命八千歲，如同化樂天的壽命）。 六、燒然獄（也名炎熱獄。火鐵狹窄逼近，在其中遭受熱苦。由於殺生、偷盜、邪淫、妄語、飲酒、邪見，墮入此獄中。人間一千六百年，此獄為一日一夜。壽命一萬六千歲，如同他化自在天的壽命）。 七、大燒然獄（也名大炎熱獄。山火互相搏擊，用鏟子燒烤罪人。由於殺生、偷盜、邪淫、妄語，用酒引誘他人，邪見不信，或者破比丘（佛教出家男眾）、比丘尼（佛教出家女眾）戒，墮入此獄中。壽命長達半劫）。 八、無間獄（也名無擇獄。一旦投入苦火之中，永遠沒有快樂的間隙。既然痛苦沒有間斷，又有什麼可以選擇的呢？沒有短暫的休息時間可以停止痛苦。由於造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），墮入此獄中。梵文名為阿鼻（Avici），這裡翻譯為無間，也叫無救。《觀佛三昧經》中說，阿鼻地獄（Avici Hell）承受巨大痛苦一日一夜，相當於人間六十小劫。這樣壽命盡一大劫。具足五逆罪的人受罪五劫。還有眾生，觸犯四重禁（殺、盜、淫、妄），虛假接受信徒的供養，誹謗邪見，不認識因果，斷絕學習般若（Prajna，智慧），毀壞十方諸佛，偷盜僧眾的財物，淫亂放蕩沒有節制，逼迫掠奪清凈的比丘尼，毀壞侮辱親人。這些人所受的罪報要經過十萬四千大劫。還要進入東方十八鬲（地獄中的小隔間）中受苦。南西北方，也是這樣）。 第二，寒獄也有八個。在這個洲外，鐵圍山（Cakravada）底部，向上仰著居住。罪人在其中遭受寒冷凍結的痛苦。 一、頞浮陀獄（由於寒冷痛苦的逼迫，
【English Translation】 English version: 4. Hūhū Hell (also called the 'Calling' Hell. Hell guards force the sinners to run and scream. Due to habitual killing, stealing, sexual misconduct, and lying, they fall into this hell. Four hundred human years are equivalent to one day and night in this hell. The lifespan is four thousand years, like the lifespan of the Tushita Heaven). 5. Mahāhūhū Hell (also called the 'Great Calling' Hell. Fires arise on all four sides of the mountains, and there is no way to escape, so they wail and scream loudly. Due to habitual killing, stealing, sexual misconduct, lying, and encouraging others to drink alcohol, they fall into this hell. Eight hundred human years are equivalent to one day and night in this hell. The lifespan is eight thousand years, like the lifespan of the Nirmanarati Heaven). 6. Tapana Hell (also called the 'Burning' Hell. The fiery iron is narrow and close, and they suffer from the heat within. Due to killing, stealing, sexual misconduct, lying, drinking alcohol, and wrong views, they fall into this hell. One thousand six hundred human years are equivalent to one day and night in this hell. The lifespan is sixteen thousand years, like the lifespan of the Paranirmita-vasavarti Heaven). 7. Pratāpana Hell (also called the 'Great Burning' Hell. Mountain fires clash with each other, and they use shovels to scorch the sinners. Due to killing, stealing, sexual misconduct, lying, enticing others with alcohol, wrong views and disbelief, or breaking the precepts of Bhikshus (Buddhist monks) and Bhikshunis (Buddhist nuns), they fall into this hell. The lifespan lasts for half a kalpa). 8. Avīci Hell (also called the 'Uninterrupted' Hell. Once thrown into the fire of suffering, there is never a gap of happiness. Since the suffering is uninterrupted, what can be chosen? There is no moment of rest to stop the suffering. Due to committing the five rebellious acts (killing the father, killing the mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), they fall into this hell. The Sanskrit name is Avici, which is translated here as 'uninterrupted,' also called 'without rescue.' The Contemplation on the Buddha Samadhi Sutra says that the Avici Hell suffers great pain for one day and night, equivalent to sixty small kalpas in the human realm. Thus, the lifespan lasts for one great kalpa. Those who commit the five rebellious acts suffer for five kalpas. There are also sentient beings who violate the four major prohibitions (killing, stealing, sexual misconduct, and lying), falsely accept offerings from believers, slander with wrong views, do not recognize cause and effect, cut off the study of Prajna (wisdom), destroy the Buddhas of the ten directions, steal the property of the Sangha, are promiscuous and unrestrained, force and plunder pure Bhikshunis, and destroy and insult relatives. The retribution for these people will last for one hundred and four thousand great kalpas. They must also enter the eighteen compartments (small compartments in hell) in the east to suffer. The south, west, and north are also the same). Secondly, there are also eight cold hells. Outside this continent, at the bottom of the Cakravada (iron surrounding mountains), they reside facing upwards. Sinners suffer from the cold and freezing within. 1. Arbuda Hell (Due to the pressure of cold and suffering,
肉生細匏)二泥羅浮陀獄。(此云皰裂。由寒風吹。通身皰裂。此二獄。從身相受名)三阿吒吒獄。(由寒苦增甚。唇動不得。惟舌得動。故作此聲)四阿波波獄。(由寒增甚。舌動不得。唇作此聲)五嘔喉獄。(由寒增甚。唇舌不得動。喉內振氣。故作此聲。此上三獄。約受苦聲。以立名也)六郁波羅獄。(此云青蓮華。此華葉細。由肉色細坼。似此華裂)七波頭摩獄。(此云赤蓮華。由肉色大坼。似此華開)八分陀利獄(此云白蓮華。由彼骨坼。似此華開。此上三獄。從瘡相受名。此八獄中。眾生極寒所逼。由身聲瘡變異。故立此名。若小寒冰獄。隨處亦有。如后劉薩訶所見者。按地藏經。大地獄有十八。次有五百。乃至千百。名號各別。十八泥犁經。具十八名字。一一獄中。受苦各異。壽命長短不同。詳如二經。此不繁錄)。
第三邊獄。有三。一山間。二水間。三曠野。受別業報。此應寒熱雜受。㽵椿錄云。孤獨地獄。在閻浮提諸處。有八萬四千座。苦報轉輕。(如僧護。億耳。所見者)今總約其報。第一根本極重之罪。殺父母。殺阿羅漢。破和合僧。逼姦凈尼。出佛身血。無有懺悔。五逆之罪。及上上品十惡業。感八大地獄。上中品十惡。生寒冰等地獄。上下品十惡。生孤獨小地獄中。經云。閻羅王
【現代漢語翻譯】 現代漢語譯本： 肉生細皰泥盧浮陀獄（意為皰裂，因寒風吹襲，全身生皰並破裂。此二獄以身相命名）。 阿吒吒獄（因寒冷加劇，嘴唇無法動彈，僅舌頭能動，故發出此聲）。 阿波波獄（因寒冷更甚，舌頭也無法動彈，嘴唇發出此聲）。 嘔喉獄（因寒冷至極，嘴唇和舌頭都無法動彈，喉嚨內發出振動之氣，故發出此聲。以上三獄以受苦之聲音命名）。 郁波羅獄（意為青蓮花，此花葉片細小，因肉色細微破裂，類似此花開裂）。 波頭摩獄（意為赤蓮花，因肉色大面積破裂，類似此花開放）。 分陀利獄（意為白蓮花，因骨頭破裂，類似此花開放。以上三獄以瘡的形狀命名。這八個寒冰地獄中，眾生受極寒逼迫，因身體、聲音和瘡的變化而得名。小寒冰地獄隨處都有，如後文劉薩訶所見。按《地藏經》所說，大地獄有十八個，其次有五百個，乃至千百個，名稱各異。《十八泥犁經》詳細列出十八個名字，每個地獄中受苦各不相同，壽命長短也不同，詳情見這兩部經，此處不再贅述）。 第三邊獄有三種：一、山間；二、水間；三、曠野。受不同的業報，此處應是寒熱交雜受苦。《㽵椿錄》記載，孤獨地獄位於閻浮提的各個地方，有八萬四千座，苦報較輕（如僧護、億耳所見）。現在總的來說，第一種是根本極重的罪，如殺父母、殺阿羅漢（梵語，意為斷盡煩惱，證得解脫的聖者）、破壞僧團和合、**凈尼、使佛陀（釋迦牟尼佛）身體出血，沒有懺悔的五逆之罪，以及上上品十惡業，感召八大地獄。上中品十惡，生於寒冰等地獄。上下品十惡，生於孤獨小地獄中。經中說，閻羅王（地獄之主）...
【English Translation】 English version: The Nirobuda Hell (meaning 'blister burst,' caused by cold winds, the entire body develops blisters that burst open. These two hells are named after the physical appearance). The Atata Hell (due to increased cold, the lips cannot move, only the tongue can move, hence this sound is made). The Ababa Hell (due to even greater cold, the tongue cannot move either, the lips make this sound). The Ouhou Hell (due to extreme cold, neither the lips nor the tongue can move, air vibrates within the throat, hence this sound is made. The above three hells are named after the sounds of suffering). The Utpala Hell (meaning 'blue lotus,' this flower has thin petals, because the flesh is finely cracked, resembling the splitting of this flower). The Padma Hell (meaning 'red lotus,' because the flesh is largely cracked, resembling the opening of this flower). The Pundarika Hell (meaning 'white lotus,' because the bones are cracked, resembling the opening of this flower. The above three hells are named after the appearance of sores. In these eight cold hells, beings are forced by extreme cold, and named after the changes in their bodies, sounds, and sores. Small cold hells are everywhere, as seen by Liu Sahe later. According to the Ksitigarbha Sutra, there are eighteen great hells, followed by five hundred, and even thousands, each with different names. The Eighteen Naraka Sutra lists eighteen names in detail, with different sufferings and lifespans in each hell, as detailed in these two sutras, which will not be repeated here). The third peripheral hell has three types: 1. in the mountains; 2. in the water; 3. in the wilderness. They receive different karmic retributions, where they should suffer from a mixture of cold and heat. The 㽵椿錄 records that solitary hells are located in various places in Jambudvipa (one of the continents in Buddhist cosmology), with 84,000 seats, and the suffering is relatively light (as seen by Seng Hu and Yi Er). Generally speaking, the first is the fundamental and extremely heavy sin, such as killing parents, killing an Arhat (Sanskrit, meaning a saint who has cut off all afflictions and attained liberation), disrupting the harmony of the Sangha (the Buddhist monastic community), **pure nuns, causing the Buddha's (Sakyamuni Buddha) body to bleed, the five rebellious acts without repentance, and the highest level of the ten evil deeds, which attract the eight great hells. The middle and upper levels of the ten evil deeds lead to rebirth in cold hells and other hells. The lower and upper levels of the ten evil deeds lead to rebirth in solitary small hells. The sutra says that Yama (the lord of hell)...
一念之惡。便總獄事。自身受苦。亦不可論。閻羅大王。昔為毗沙國王。與維陀始王共戰。兵力不如。因立誓願。愿我後生為地獄主。治此罪人。十八大臣。及百萬眾。皆悉同願。毗沙王者。今閻羅王是。十八大臣。今十八獄主是。百萬之衆。今牛頭阿旁等是。地獄經云。閻王住地獄間。宮城縱廣三萬里。銅鐵所成。每日晝夜三時。有大銅鑊。滿中烊銅。自然在前。有大獄卒。臥王熱鐵床上。鐵鉤擘口。烊銅灌之。縱咽徹下。無不燋爛。彼諸大臣。亦復如是。受罪畢。復起治事。十八獄主者。一曰迦延。典泥犁獄。二號屈遵。典刀山獄。三名沸進壽。典沸沙獄。四名沸曲。典沸屎獄。五名迦世。典黑耳獄。六名[山蓋]傞。典火車獄。七名湯謂。典鑊湯獄。八名鐵迦然。典鐵床獄。九名惡生。典[山蓋]山獄。十名呻吟。典寒冰獄。十一毗迦。典剝皮獄。十二遙頭。典畜生獄。十三提薄。典刀兵獄。十四夷大。典鐵磨獄。十五悅頭。典灰河獄。十六穿骨。典鐵柵獄。十七名身。典蛆蟲獄。十八觀身。典烊銅獄。如是各有無量地獄。以為眷屬。獄有一主。牛頭阿旁。其性𠒋虐。無一慈忍。見諸眾生。受此惡報。惟憂不苦。惟恐不毒。或問阿旁云。眾生受苦。甚可悲念。而汝常懷酷毒。無慈愍心。阿旁答言。如此罪惡
【現代漢語翻譯】 現代漢語譯本 一個惡念，便總管地獄之事，自身所受的痛苦，也不可估量。閻羅大王（掌管地獄的鬼王），過去是毗沙國王，與維陀始王交戰，兵力不如對方，因此立下誓願：『愿我來世成為地獄之主，治理這些罪人。』他的十八位大臣以及百萬部眾，都一同發了這個誓願。毗沙國王，就是現在的閻羅王。十八位大臣，就是現在的十八獄主。百萬部眾，就是現在的牛頭阿旁等。 《地獄經》中說，閻王（地獄之王）居住在地獄中間，宮城縱橫三萬里，用銅鐵鑄成。每日晝夜三個時辰，都有一個大銅鑊（大鍋），裡面盛滿熔化的銅汁，自然出現在閻王面前。有獄卒強迫閻王臥在燒紅的鐵床上，用鐵鉤撬開他的嘴，將熔化的銅汁灌進去，從咽喉直灌而下，沒有不被燒焦爛掉的。那些大臣們，也同樣如此。受罪完畢，又起來治理事務。十八獄主，第一位名叫迦延，掌管泥犁獄。第二位名叫屈遵，掌管刀山獄。第三位名叫沸進壽，掌管沸沙獄。第四位名叫沸曲，掌管沸屎獄。第五位名叫迦世，掌管黑耳獄。第六位名叫[山蓋]傞，掌管火車獄。第七位名叫湯謂，掌管鑊湯獄。第八位名叫鐵迦然，掌管鐵床獄。第九位名叫惡生，掌管[山蓋]山獄。第十位名叫**，掌管寒冰獄。第十一位名叫毗迦，掌管剝皮獄。第十二位名叫遙頭，掌管畜生獄。第十三位名叫提薄，掌管刀兵獄。第十四位名叫夷大，掌管鐵磨獄。第十五位名叫悅頭，掌管灰河獄。第十六位名叫穿骨，掌管鐵柵獄。第十七位名叫名身，掌管蛆蟲獄。第十八位名叫觀身，掌管烊銅獄。像這樣各有無量地獄，作為他們的眷屬。每個地獄都有一位獄主，牛頭阿旁，他的性格兇殘暴虐，沒有一絲慈悲忍耐之心。見到這些眾生，遭受這樣的惡報，只憂慮他們受苦不夠，只恐怕刑罰不夠狠毒。有人問阿旁說：『眾生受苦，實在令人悲憫，而你卻常常懷著酷毒之心，沒有慈悲憐憫之心。』阿旁回答說：『這些罪惡』
【English Translation】 English version A single evil thought leads to the management of all hellish affairs, and the suffering one endures is beyond description. King Yama (the ghost king who rules hell) was once King Pisha, who fought against King Vitashas. His military strength was inferior, so he made a vow: 'May I be the lord of hell in my next life, to govern these sinners.' His eighteen ministers and millions of followers all made the same vow. King Pisha is now King Yama. The eighteen ministers are now the eighteen lords of hell. The millions of followers are now the Ox-headed Arpana and others. The Hell Sutra says that King Yama (the king of hell) resides in the middle of hell, in a palace city thirty thousand miles in length and breadth, made of copper and iron. Every day and night, three times a day, a large copper cauldron (large pot) filled with molten copper appears naturally before King Yama. Hell guards force the king to lie on a red-hot iron bed, pry open his mouth with iron hooks, and pour molten copper down his throat, all the way down, burning and rotting everything. The ministers suffer the same fate. After suffering, they rise again to manage affairs. The eighteen lords of hell are: first, Kayan, who governs the Niraya Hell; second, Quzun, who governs the Mountain of Knives Hell; third, Feijinshou, who governs the Boiling Sand Hell; fourth, Feiqu, who governs the Boiling Excrement Hell; fifth, Kashi, who governs the Black Ear Hell; sixth, [山蓋]Suo, who governs the Chariot of Fire Hell; seventh, Tangwei, who governs the Cauldron of Boiling Water Hell; eighth, Tiejaran, who governs the Iron Bed Hell; ninth, Esheng, who governs the [山蓋]Mountain Hell; tenth, **, who governs the Freezing Ice Hell; eleventh, Pijia, who governs the Skinning Hell; twelfth, Yaotou, who governs the Animal Hell; thirteenth, Tibo, who governs the Hell of Knives and Weapons; fourteenth, Yida, who governs the Iron Mill Hell; fifteenth, Yuetou, who governs the River of Ashes Hell; sixteenth, Chuanggu, who governs the Iron Fence Hell; seventeenth, Mingshen, who governs the Maggot Hell; eighteenth, Guanshen, who governs the Molten Copper Hell. Each of these has countless hells as their retinue. Each hell has a lord, the Ox-headed Arpana, whose nature is fierce and cruel, without a trace of compassion or forbearance. Seeing these beings suffer such evil retribution, he only worries that their suffering is not enough, and fears that the punishment is not cruel enough. Someone asked Arpana: 'The suffering of beings is truly pitiful, but you always harbor cruelty and have no compassion.' Arpana replied: 'These sins'
諸受苦者。不孝父母。謗佛。謗法。謗僧賢聖。罵辱六親。輕慢師長。毀陷一切。惡口。兩舌。謟曲。嫉妒。離他骨肉。瞋恚殺害。貪慾欺詐。邪命邪求。及以邪見。懈怠放逸。造諸怨結。如是等人。來此受苦。每至免脫之日。恒加勸諭。此中劇苦。非可忍耐。汝今得出。勿復更造。而此罪人。初無改悔。今日得出。俄頃復還。展轉輪迴。不知痛苦。令我筋力身疲。此諸眾生。從劫至劫。與其相對。以是事故。我于罪人。無片慈心。故加楚毒。望其知苦。知慚知恥。不復更還。觀此眾生。真實至苦。終不肯避。決不修善。往趣涅槃。既是無知之物。不知避苦求樂。所以痛劇。倍於人間。何容於此而生慈忍。正法念經云。閻羅王為罪人說偈曰。汝得人身不修道。如入寶山空手歸。汝今自作還自受。叫喚苦者欲何為。余諸地獄相狀刑具。及受報差別等事。經論備載。此不繁錄。然凡夫所造善惡之業。如形影隨身。人死但亡其身。不亡其行。如然火夜書。火滅字存。火至后成。今世所作。後世成之。故經云。若言業無住處者。是業住於過去世中。待時待器。得受果報。如人服藥。經於時節。藥雖消滅。時到則發。好力好色。身口意業。亦復如是。雖是過業。時到則受。譬如小兒。初所學事。雖唸唸滅。無有住處。然至百年。
【現代漢語翻譯】 現代漢語譯本 諸位受苦的眾生啊，你們因為不孝順父母，誹謗佛（Buddha，覺悟者），誹謗佛法（Dharma，宇宙真理），誹謗僧團（Sangha，佛教僧侶團體）和賢聖，辱罵親屬，輕視師長，陷害他人，惡語傷人，搬弄是非，諂媚奸詐，嫉妒他人，離間他人骨肉，嗔恨殺害，貪婪欺騙，以不正當的手段謀生，以及持有邪見，懈怠放縱，結下種種怨仇，所以來到這裡受苦。每當你們將要脫離苦難的時候，我總是勸誡你們，這裡的痛苦是難以忍受的。你們現在能夠出去，千萬不要再造惡業了。然而這些罪人，始終沒有悔改之心。今天剛剛出去，很快又回來了，輾轉輪迴，不知痛苦。這讓我身心疲憊。這些眾生，從過去到現在，一直這樣。因為這個緣故，我對罪人沒有絲毫的慈悲之心，所以才施加酷刑，希望他們能夠知道痛苦，知道羞愧，不再重蹈覆轍。觀察這些眾生，他們確實非常痛苦，但始終不肯避免，決不修善，前往涅槃（Nirvana，解脫）。既然是無知之物，不知道避苦求樂，所以痛苦更加劇烈，超過人間。怎麼能對他們生起慈悲之心呢？ 《正法念經》中說，閻羅王（Yama，地獄之王）為罪人說偈語：『你得到人身卻不修道，如同進入寶山卻空手而歸。你現在自作自受，叫苦連天又有什麼用呢？』 其餘各種地獄的景象、刑具，以及受報的差別等等，在經論中都有詳細記載，這裡就不再贅述了。然而凡夫所造的善惡之業，就像影子一樣跟隨自身。人死後只是失去了身體，但不會失去所作所為。就像用燃燒的火寫字，火滅了字跡還在，火再來時字跡就會顯現。今生所作的業，來世就會成熟。所以經中說：『如果說業沒有住處，那麼業就住在過去世中，等待時機和條件，得到果報。』就像人服藥，經過一段時間，藥雖然已經消化，但時間一到就會發作，產生好的力量和好的氣色。身口意所造的業也是如此，雖然是過去的業，時間一到就會受到果報。譬如小孩子，最初所學的事情，雖然唸唸生滅，沒有固定的住處，但即使過了一百年，仍然記得。
【English Translation】 English version Those who suffer! You are suffering because of your unfilial piety towards your parents, your slander of the Buddha (the Awakened One), your slander of the Dharma (the universal truth), your slander of the Sangha (the monastic community) and the virtuous sages, your abuse of relatives, your contempt for teachers, your framing of others, your malicious speech, your double-tonguedness, your flattery and deceit, your jealousy, your sowing discord among family members, your hatred and killing, your greed and deception, your seeking livelihood through improper means, and your holding of wrong views, your laziness and indulgence, and your creation of various grudges. That is why you have come here to suffer. Every time you are about to be released from suffering, I always exhort you, 'The suffering here is unbearable. Now that you are able to leave, do not create evil karma again.' However, these sinners never repent. They leave today, only to return again soon after, endlessly transmigrating, unaware of their suffering. This exhausts my strength and body. These beings have been like this from kalpa (eon) to kalpa. For this reason, I have no compassion for sinners, and therefore inflict severe punishments, hoping that they will know suffering, know shame, and not return again. Observing these beings, they are truly suffering, but they are unwilling to avoid it, unwilling to cultivate goodness, and unwilling to go to Nirvana (liberation). Since they are ignorant beings, not knowing how to avoid suffering and seek happiness, their suffering is even more intense, exceeding that of the human realm. How can I have compassion for them? The Saddharma-smṛtyupasthāna Sūtra says that Yama (the King of Hell) speaks the following verse to sinners: 'You obtained a human body but did not cultivate the Way, like entering a mountain of treasures but returning empty-handed. Now you suffer the consequences of your own actions, what is the use of crying out in pain?' The remaining descriptions of the various hells, instruments of torture, and the differences in retribution, etc., are described in detail in the sutras and treatises, and will not be repeated here. However, the good and evil deeds created by ordinary people follow them like shadows. When a person dies, they only lose their body, but they do not lose their actions. It is like writing with a burning fire at night, when the fire goes out, the writing remains, and when the fire comes again, the writing will appear. The karma created in this life will mature in the next life. Therefore, the sutra says: 'If it is said that karma has no dwelling place, then karma dwells in the past life, waiting for the time and conditions to receive its retribution.' It is like a person taking medicine, after a period of time, although the medicine has been digested, it will take effect when the time comes, producing good strength and good complexion. The karma created by body, speech, and mind is also like this, although it is past karma, it will be received when the time comes. For example, the things that a child learns at first, although they arise and cease in every moment, without a fixed dwelling place, they are still remembered even after a hundred years.
亦不忘失。余如經說。
提謂經云。長者提謂白佛言。三長齋。何以正月一日。至十五日。復言。如何名禁。佛言。四時交代。陰陽易位。歲終三覆。以校一月六奏。三界皓皓。五處錄籍。眾生行異。五官典領。校定罪福。行之高下。品格萬途。諸天帝釋。太子。使者。日月。鬼神。地獄閻羅。百萬神眾等。俱用正月一日。五月一日。九月一日。四布案行。帝王。臣民。八夷。飛鳥。走獸。鬼龍。行之善惡。時與四天王。月八日。十五日。盡三十日所奏。同無不均。天下使無枉錯。覆校三界眾生。罪福多少所屬。福多者。即生天上。即敕四鎮。五官大王。司命。增益壽算。下閻羅王。攝五官。除罪名。定福祿。故使持是三長齋。是故三覆八校者。八王日。是也。亦是天帝釋。輔鎮五官。四王。地獄王。阿修羅諸天。案行比校。定生注死。增減罪福多少。有道意。無道意。大意小意。開解不開解。出家不出家。案比口數。皆用八王日。何等八王日。謂立春春分。立夏夏至。立秋秋分。立冬冬至。是謂八日。天地諸神。陰陽交代。故名八王日。月八日。十四日。十五日。二十三日。二十九日。三十日。皆是天地用事之日。上下弦望朔晦。皆錄命上計之日。故使於此日。自守持齋。以還自校。使不犯禁。自致生善處。
【現代漢語翻譯】 現代漢語譯本 也不會忘記遺漏。其餘的都如經書所說。
《提謂經》中說，長者提謂稟告佛陀說：『什麼是三長齋？為什麼要在正月一日（公元紀年）到十五日（公元紀年）持齋？又說，為什麼稱為「禁」？』佛陀說：『四季交替，陰陽轉換，一年終了要進行三次覆核，用來校正一個月的六次奏報。三界清清楚楚，五處都有記錄。眾生的行為各不相同，由五官（指五官大帝）掌管統領，校定罪過和福報，行為的高下，品格的萬千途徑。諸天、帝釋（佛教護法神），太子，使者，日月，鬼神，地獄閻羅王，百萬神眾等，都在正月一日（公元紀年）、五月一日（公元紀年）、九月一日（公元紀年）這三天，四處巡視考察，帝王、臣民、八夷（指四方少數民族），飛鳥、走獸、鬼龍的行為善惡。他們將考察結果與四天王每月初八（公元紀年）、十五日（公元紀年）以及月末三十日（公元紀年）的奏報進行覈對，沒有不相符的，使天下沒有冤枉的錯誤。覆核三界眾生的罪福多少以及歸屬。福報多的人，就轉生到天上，於是敕令四鎮（指四方鎮守之神）、五官大王、司命（掌管生命的神），增加他們的壽命。下令閻羅王，收攝五官，除去罪名，確定福祿。所以要人們持守這三長齋。因此，三次覆核和八校，指的是八王日。這也是天帝釋輔佐鎮守五官、四王、地獄王、阿修羅諸天，巡視考察，比較覈定，決定出生和死亡，增減罪福的多少，有道心還是沒有道心，大意還是小意，開悟還是沒有開悟，出家還是沒有出家，都按照戶口數進行比較，都使用八王日。什麼是八王日？就是立春、春分、立夏、夏至、立秋、秋分、立冬、冬至，這就是八日。天地諸神，陰陽交替，所以稱為八王日。每月初八（公元紀年）、十四日（公元紀年）、十五日（公元紀年）、二十三日（公元紀年）、二十九日（公元紀年）、三十日（公元紀年），都是天地行事之日，上下弦、望、朔、晦，都是記錄生命向上彙報的日子。所以要人們在這些日子裡，自我守護，持守齋戒，用來自我校正，使自己不觸犯禁令，自己達到善處。』
【English Translation】 English version Nor will it be forgotten or lost. The rest is as the scriptures say.
The Tívèi Sutra says: The elder Tívèi said to the Buddha, 'What are the three long fasts? Why do we fast from the first day (Gregorian calendar) to the fifteenth day (Gregorian calendar) of the first month? And why is it called "prohibition"?' The Buddha said, 'The four seasons alternate, yin and yang change positions. At the end of the year, there are three reviews to correct the six reports of the month. The three realms are clear, and there are records in five places. The actions of sentient beings are different, and the Five Officers (referring to the Five Great Kings) govern and lead them, determining their sins and blessings, the height of their actions, and the myriad paths of their character. The devas, Śakra (Buddhist Dharma protector), princes, messengers, sun, moon, ghosts, gods, Yama King of hell, millions of divine hosts, etc., all inspect and examine in the four directions on the first day (Gregorian calendar) of the first month, the first day (Gregorian calendar) of the fifth month, and the first day (Gregorian calendar) of the ninth month, the good and evil deeds of emperors, ministers, the eight Yi (referring to the ethnic minorities in all directions), flying birds, running beasts, and ghost dragons. They compare the results of the investigation with the reports of the Four Heavenly Kings on the eighth day (Gregorian calendar), the fifteenth day (Gregorian calendar), and the thirtieth day (Gregorian calendar) of each month, and there is nothing that does not match, so that there are no unjust errors in the world. They review the sins and blessings of sentient beings in the three realms and their affiliations. Those with more blessings are reborn in the heavens, and the Four Towns (referring to the gods guarding the four directions), the Five Great Kings, and the Siming (gods in charge of life) are ordered to increase their lifespans. Yama King is ordered to collect the Five Officers, remove the names of sins, and determine blessings and prosperity. Therefore, people are made to observe these three long fasts. Therefore, the three reviews and eight examinations refer to the Eight King Days. This is also when Śakra assists in guarding the Five Officers, the Four Kings, the Hell King, the Asura devas, inspecting and comparing, determining birth and death, increasing or decreasing the amount of sins and blessings, whether there is a mind for the Dao or not, whether it is a big intention or a small intention, whether there is enlightenment or not, whether one has left home or not, all are compared according to the number of households, and all use the Eight King Days. What are the Eight King Days? They are the Beginning of Spring, the Spring Equinox, the Beginning of Summer, the Summer Solstice, the Beginning of Autumn, the Autumn Equinox, the Beginning of Winter, and the Winter Solstice. These are the eight days. The gods of heaven and earth, yin and yang alternate, so they are called the Eight King Days. The eighth day (Gregorian calendar), the fourteenth day (Gregorian calendar), the fifteenth day (Gregorian calendar), the twenty-third day (Gregorian calendar), the twenty-ninth day (Gregorian calendar), and the thirtieth day (Gregorian calendar) of each month are all days when heaven and earth are in charge. The waxing and waning moons, full moon, new moon, and last day of the month are all days for recording life and reporting upwards. Therefore, people are made to guard themselves and observe the precepts on these days, in order to correct themselves, so that they do not violate the prohibitions and attain good places themselves.'
如經所說。佛語無二。誰敢不信。儻或有疑。如后所出。當自知之(涅槃。此云不生不滅)。
晉
清河
○趙泰。字文和。貝丘人也。祖父京兆太守。泰郡舉孝廉。精思典籍。年三十五時。嘗卒心痛。須臾而死。心尚暖。留尸十日。平旦喉中。有聲如雨。俄而穌活。說初死之時。有一人來近心下。復有二人乘黃馬。從者二人。夾扶泰掖。徑將東行。至一大城。崔嵬高峻。城邑青黑。將秦向城。入經兩重門。有瓦屋。可數千間。男女大小。亦數千人。行列而立。吏著皂衣。有五六人。條疏姓字。云當以科呈府君。泰名在三十。須臾。將泰與數千男女。一時俱進。府君西向坐。簡視名簿訖。復遣泰南入黑門。有人著絳衣。坐大屋下。以次呼名。問生時作何罪。行何福善。汝等辭以實報。比恒遣六部使者。常在人間疏記善惡。具有條狀。不可得虛。泰答。父兄仕宦。皆二千石。我少在家修學。而日無所事。亦不犯惡。乃遣泰為水官監作使。將二千餘人。運沙裨岸。晝夜勤苦。後轉泰水官都督。知諸獄事。給泰馬兵。令案行地獄。所至諸獄。楚毒各殊。或針貫其舌。血流竟體。或披頭露發。裸形徒跣。相牽而行。有持大杖。從后催促。鐵床銅柱。燒之洞然。驅迫罪人。抱臥其上。赴即焦爛。尋復還生。或
【現代漢語翻譯】 現代漢語譯本：正如經書所說，佛的話語沒有虛假，誰敢不相信呢？如果有人心存疑惑，就像下面所說的事情一樣，自然就會明白。（涅槃，意思是『不生不滅』）
晉
清河
趙泰，字文和，是貝丘人。他的祖父曾任京兆太守。趙泰被郡里推舉為孝廉，精通典籍。三十五歲時，他曾經突然心痛，不久就死了。但他的心臟仍然溫暖。家人將他的屍體停放了十天。到了黎明時分，他的喉嚨里發出了像下雨一樣的聲音，不久就甦醒了。他說他剛死的時候，有一個人靠近他的心臟下方。又有兩個人騎著黃馬，帶著兩個隨從，夾著扶著趙泰的胳膊，直接向東走。他們到達了一座大城，那座城崔嵬高峻，城墻是青黑色的。他們帶著趙泰向城走去，進入了兩重門。那裡有瓦房，大約有幾千間，男女老少也有幾千人，排成行列站立。官員穿著黑色的衣服，有五六個人，正在登記姓名，說要將名單呈報給府君。趙泰的名字排在第三十位。不久，他們將趙泰和幾千名男女一起帶進去。府君面向西坐著，簡要地檢視了名簿后，又派趙泰向南進入黑門。有一個人穿著絳紅色的衣服，坐在大房子下面，依次呼叫名字，詢問他們生前做了什麼罪惡，行了什麼善事。說你們要如實回答，因為我經常派遣六部使者，常在人間記錄善惡，都有詳細的記錄，不可虛假。趙泰回答說，我的父親和兄長都是俸祿二千石的官員，我從小在家學習，每天無所事事，也沒有做過什麼壞事。於是他們派趙泰擔任水官監作使，帶領兩千多人，運送沙土來加固堤岸，日夜勤勞辛苦。後來，趙泰被提升爲水官都督，負責管理各個監獄的事情。他們給了趙泰馬匹和士兵，讓他巡視地獄。他所到的各個監獄，刑罰各不相同。有的用針穿透他們的舌頭，鮮血流遍全身。有的披頭散髮，赤身裸體，互相牽著行走。有的人拿著大杖，在後面催促。鐵床銅柱，燒得通紅，驅趕著罪人，抱著躺在上面，一接觸就焦爛，不久又復活。或者
【English Translation】 English version: As the sutra says, the Buddha's words are not false; who would dare not believe them? If there are any doubts, as in the following account, they will naturally understand. (Nirvana, meaning 'neither birth nor death').
Jin Dynasty
Qinghe
Zhao Tai, styled Wenhe, was a native of Beiqiu. His grandfather had served as the Governor of Jingzhao. Zhao Tai was recommended by the commandery as a Filial and Incorrupt candidate, and he was well-versed in classical texts. At the age of thirty-five, he once suffered a sudden heart pain and died shortly after. However, his heart remained warm. His family kept his body for ten days. At dawn, a sound like rain came from his throat, and he soon revived. He said that when he had just died, a person approached the area below his heart. Then, two people riding yellow horses, accompanied by two attendants, supported Zhao Tai's arms and led him directly eastward. They arrived at a large city, which was towering and steep, with cyan-black walls. They led Zhao Tai towards the city and entered through two gates. There were tile-roofed houses, about several thousand of them, and several thousand men, women, and children, standing in rows. Officials wearing black robes, about five or six of them, were registering names, saying that they would present the list to the Lord of the Underworld. Zhao Tai's name was listed as the thirtieth. Soon, they took Zhao Tai and several thousand men and women in together. The Lord of the Underworld sat facing west, briefly reviewed the register, and then sent Zhao Tai south into the Black Gate. A person wearing crimson robes sat under a large house, calling out names in order, asking what sins they had committed and what good deeds they had done during their lives. He said, 'You must answer truthfully, because I often send envoys from the Six Departments, who constantly record good and evil in the human world, and there are detailed records, so you cannot lie.' Zhao Tai replied that his father and brothers were all officials with salaries of two thousand piculs, and that he had studied at home since he was young, had nothing to do every day, and had not committed any evil deeds. So they sent Zhao Tai to be the Water Official Supervisor, leading more than two thousand people to transport sand to reinforce the embankments, working diligently day and night. Later, Zhao Tai was promoted to Water Official Commander, responsible for managing the affairs of the various prisons. They gave Zhao Tai horses and soldiers, ordering him to inspect the hells. In each of the hells he visited, the punishments were different. Some had their tongues pierced with needles, with blood flowing all over their bodies. Some had disheveled hair, were naked and barefoot, and walked holding each other. Some held large staffs, urging them on from behind. Iron beds and copper pillars were burned red-hot, driving the sinners to embrace and lie on them, and they would be charred upon contact, only to be revived shortly after. Or
炎爐巨鑊。焚煮罪人。身首碎墜。隨沸翻轉。有鬼持叉。倚于其側。有三四百人。立於一面。次當入鑊。相抱悲泣。有劍樹。高不知限量。根莖枝葉。皆劍為之。人眾相訾。自上自攀。身首割截。尺寸離斷。泰見祖父母。及二弟。在此獄中。相見涕泣。泰出獄門。見有二人。赍文書來。語獄吏言。有三人。其家為彼于寺塔中。懸幡燒香。救解其罪。可出福舍。俄見三人。自獄而出。已有自然衣服。完整在身。南詣一門云。名開光大舍。有三重門。朱采照發。見此三人。即入舍中。泰亦隨入。前有大殿。珍寶周飾。精光耀目。金玉為床。見一神人。姿容偉異。殊好非常。坐此座上。邊有沙門。立侍甚眾。府君來。恭敬作禮。泰問。此是何人。府君致敬。吏曰。號名世尊。度人之師。有愿令惡道中人。皆出聽經。時云。有百萬九千人。皆出地獄。入百里城。在此列者。奉法眾生也。行雖虧始。尚當得度。故開經法。七日之中。隨本所作善惡多少。差次免脫。泰未出之頃。已見十人升虛而去。出此舍。復見一城。方二百餘里。名為受變形城。地獄考治已畢者。當於此城。更受變報。泰入其城。見有屋數千區。各有坊巷。正中有瓦屋高壯。欄檻采飾。有數百局吏。對校文書云。殺生者。當作蜉蝣。朝生暮死。劫盜者。當作豬羊
【現代漢語翻譯】 現代漢語譯本： 炎熱的爐子和巨大的鍋里，焚燒烹煮罪人。他們的身體和頭顱破碎墜落，隨著沸騰的湯水翻滾。有鬼拿著叉子，站在旁邊。有三四百人，站在一邊，即將被投入鍋中，他們互相擁抱，悲傷哭泣。有劍樹，高得不知盡頭，根莖枝葉，都是劍做成的。人們互相爭鬥，從樹上向上攀爬，身體和頭顱被割斷，肢體分離。泰見到了他的祖父母和兩個弟弟，都在這個地獄中，他們相見后哭泣。泰走出地獄之門，看見有兩個人，拿著文書前來，告訴獄吏說，有三個人，他們的家人為他們在寺廟寶塔中，懸掛幡旗，焚燒香火，救贖他們的罪過，可以讓他們去福舍。不久，看見三個人，從地獄中出來，已經有了自然的衣服，完整地穿在身上。他們向南去了一個門，叫做開光大舍。有三重門，紅色的光彩照耀四方。泰看見這三個人，就進入了舍中，泰也跟隨進入。前面有一個大殿，用珍寶裝飾，光芒耀眼。用金玉做成的床，看見一位神人，姿容偉岸奇異，非常美好，坐在座位上。旁邊有許多沙門（和尚），站立侍奉。府君（地獄的官員）來了，恭敬地行禮。泰問，這是什麼人？府君恭敬地回答，獄吏說，他名為世尊（佛），是度化眾生脫離苦海的導師。他發願讓惡道中的人，都出來聽經。當時說，有一百九十萬人，都從地獄中出來，進入百里城。在這裡排列的，都是奉行佛法的眾生。他們的行為雖然開始時有所虧欠，但最終應當得到救度。所以開啟經法，在七天之中，根據他們所作善惡的多少，依次得到解脫。泰還沒有出來的時候，已經看見十個人升上天空而去。走出這個舍，又看見一座城，方圓二百多里，名為受變形城。在地獄中考問懲治完畢的人，應當在這座城中，再次接受變化的報應。泰進入這座城，看見有房屋數千區，各有坊巷。正中間有瓦屋高大雄壯，欄桿裝飾華麗。有數百個局吏，對照文書說，殺生的人，應當變成蜉蝣（一種昆蟲），朝生暮死。搶劫盜竊的人，應當變成豬羊。
【English Translation】 English version: Fiery furnaces and giant cauldrons, burning and boiling sinners. Their bodies and heads are shattered and fall, tumbling in the boiling water. A demon holding a fork stands beside them. Three or four hundred people stand on one side, about to be thrown into the cauldron, embracing each other and weeping sadly. There are sword trees, of unknown height, their roots, stems, branches, and leaves all made of swords. People fight each other, climbing up the trees, their bodies and heads being cut off, limbs separated. Tai saw his grandparents and two younger brothers in this hell, and they wept upon seeing each other. Tai exited the gate of the hell and saw two people coming with documents, telling the prison warden that there were three people whose families had hung banners and burned incense in temples and pagodas to redeem their sins, and they could go to the blessed abode. Soon, three people were seen coming out of the hell, already with natural clothes, completely dressed. They went south to a gate called the 'Opening Light Great Abode'. There were triple gates, with red radiance shining everywhere. Tai saw these three people and entered the abode, and Tai followed. In front was a great hall, decorated with treasures, with dazzling light. There were beds made of gold and jade, and a divine person was seen, with a majestic and extraordinary appearance, very beautiful, sitting on the seat. Beside him were many Shamen (monks), standing in attendance. The Lord of the Underworld (a hell official) came and respectfully paid his respects. Tai asked, 'Who is this person?' The Lord of the Underworld respectfully replied, and the prison warden said, 'He is named the World Honored One (Buddha), a teacher who delivers people from suffering. He vows to allow people in evil realms to come out and listen to the scriptures.' At that time, it was said that one million nine hundred thousand people came out of hell and entered the Hundred Li City. Those listed here are beings who uphold the Dharma. Although their actions may have been flawed at the beginning, they should eventually be saved. Therefore, the Dharma is opened, and within seven days, according to the amount of good and evil they have done, they will be released in order. Before Tai came out, he had already seen ten people ascend into the sky. After leaving this abode, he saw another city, more than two hundred Li in circumference, called the 'City of Receiving Transformed Retribution'. Those who have been interrogated and punished in hell should receive transformed retribution in this city. Tai entered this city and saw thousands of houses, each with its own neighborhoods. In the center was a tall and magnificent tile house, with ornate railings. There were hundreds of clerks comparing documents, saying, 'Those who kill living beings should become mayflies, living in the morning and dying in the evening. Those who rob and steal should become pigs and sheep.'
。受人屠割。淫泆者。作鶴鶩獐麋。兩舌者。作鴟梟鵂鹠。捍債者。為驢騾牛馬。泰案行畢。還水官處。主者語泰。卿是長者子。以何罪過。而來在此。泰答。祖父兄弟。皆二千石。我舉孝廉。辟不修行。堅志念善。不染眾惡。主者曰。卿無罪過。故相使為水官都督。不然。與地獄中人無有異也。泰問主者曰。人有何行。死得樂報。主者曰。奉法弟子。精進持戒。得樂報。無有謫罰也。泰復問曰。人未事法時。所行罪過。事法之後。得以除否。答曰。皆除也。語畢。主者開縢篋。檢泰年紀。尚有餘算。三十年在。乃遣泰還。臨別。主者曰。已見地獄罪報如是。當告世人。皆令作善。善惡隨人。其猶影響。可不慎也。時親表內外。候視泰五六十人。同聞泰說。泰自書記。以示時人。時晉太始五年七月十三日也。乃為祖父母二弟。延請僧眾。大設福會。皆命子孫改意奉法。勸課精進。時人聞泰死而復生。多見罪福。互來訪問。時有太中大夫。武城孫豐關內侯。常山郝伯平等十人。同集泰舍。款曲尋問。莫不惕懼。皆即奉法也(穌。音蘇。死而更生也)。
沙門
○支法衡。晉初人也。得病旬日亡。經三日而穌。說死時有人將去。見如官曹舍者數處。不肯受之。俄見有鐵輪。輪上有鐵爪。從西轉東。無持引者。
轉駛如風。有一吏呼罪人當輪立。輪轉來轢之。翻還如此。數人碎爛。吏呼。衡道人來當輪立。衡恐怖自責。悔不精進。今當此輪耶。語畢。吏謂衡曰。道人可去。於是仰首。見天上有孔。不覺倏爾上升。以頭穿中。以手搏兩邊。四向顧視。見七寶宮殿。及諸天人。衡甚踴躍。不能得上。疲而復還下。渴欲飲水。乃墮水中。因便得穌。於是終身持戒菜食。晝夜精思。為至行沙門(由其一念自責悔心。乃脫鐵輪之苦。今人可不終身自勉乎)。
并州
○劉薩訶。西河離石人也。長於軍旅。不聞佛法。尚氣武。好畋獵。于太康二年。年三十一。暴病而死。體尚溫柔。家未殮。至七日而穌。說云。將盡之時。見有兩人。執縛將去向西北行。行路轉高。稍得平衢。兩邊列樹。見有一人執弓帶劍。當衢而立。指語兩人。將訶西行。見屋舍甚多。白壁赤柱。訶入一家。有女子美容服。訶就乞食。空中聲言。勿與之也。有人從地踴出。執鐵杵。將欲擊之。訶遽走。歷入十許家皆然。遂無所得。復西北行。見一嫗乘車。與訶一卷書。訶受之。西至一家。館宇華整。有嫗坐于戶外。口中虎牙。屋內床帳光麗。竹蓆青幾。復有女子處之。問訶得書來否。訶以書卷與之。女取余書比之。俄見兩沙門識訶。問曰。汝識我否。訶答。
【現代漢語翻譯】 現代漢語譯本： 疾駛如風。有一個官吏呼喊罪人到輪子旁站立。輪子轉動過來碾壓他們，翻來覆去如此。幾個人被碾得粉碎。官吏呼喊：『修道的（衡道人）人來輪子旁站立！』衡（衡道人）恐懼，責備自己，後悔沒有精進修行，現在要遭受這輪刑了嗎？說完，官吏對衡（衡道人）說：『修道的人可以走了。』於是他抬頭，看見天上有個孔，不知不覺間倏地升了上去，用頭穿過孔，用手抓住兩邊，向四面觀看，看見七寶宮殿以及諸天人。衡（衡道人）非常高興，但上不去，疲憊后又掉了下來，口渴想喝水，就掉進水裡，因此甦醒過來。於是終身持戒吃素，日夜精進思考，成為德行高尚的沙門（因為他一念之間的自責後悔之心，就脫離了鐵輪的痛苦。現在的人難道不應該終身自我勉勵嗎？）。
并州
劉薩訶（人名），西河離石（地名）人。在軍隊中長大，不瞭解佛法，崇尚氣力和武藝，喜歡打獵。在太康二年（281年），三十一歲時，突然生病而死。身體還柔軟，家人沒有入殮。到第七天甦醒過來，說：『將要死的時候，看見有兩個人，抓住我向西北方向走。走的路越來越高，漸漸到了平坦的大道。兩邊排列著樹木，看見有一個人拿著弓箭，帶著劍，站在路中間，指著對那兩個人說，把劉薩訶（人名）帶到西邊去。看見很多房屋，白色的墻壁紅色的柱子。劉薩訶（人名）進入一家，有個女子容貌美麗，穿著華麗的衣服。劉薩訶（人名）就向她乞討食物，空中傳來聲音說，不要給她。有人從地裡跳出來，拿著鐵杵，想要打他。劉薩訶（人名）趕緊跑，經過十幾家都這樣，最終什麼也沒得到。又向西北方向走，看見一個老婦人乘著車，給劉薩訶（人名）一卷書。劉薩訶（人名）接過來。向西到一家，館舍房屋華麗整潔，有個老婦人坐在門外，口中有虎牙，屋內的床帳華麗，竹蓆青色的矮幾。又有個女子在那裡。問劉薩訶（人名）是不是拿著書來的。劉薩訶（人名）把書卷給她。女子拿其他的書來比對。一會兒，看見兩個沙門認出劉薩訶（人名），問他說，你認識我們嗎？劉薩訶（人名）回答……』 English version: Speeding like the wind. An officer called for the criminals to stand by the wheel. The wheel turned and crushed them, back and forth like this. Several people were crushed to pieces. The officer shouted: 'The practitioner (Heng Daoren) come and stand by the wheel!' Heng (Heng Daoren) was terrified, blaming himself, regretting not practicing diligently, and now must suffer this wheel punishment? After speaking, the officer said to Heng (Heng Daoren): 'The practitioner can leave.' Thereupon he looked up and saw a hole in the sky, and unknowingly soared upwards, piercing through the hole with his head, grabbing both sides with his hands, and looking around in all directions, he saw seven-jeweled palaces and various devas. Heng (Heng Daoren) was very joyful, but could not ascend, and tired, he fell back down. Thirsty and wanting to drink water, he fell into the water, and thus revived. Thereupon he observed precepts and ate vegetarian food for the rest of his life, diligently contemplating day and night, becoming a virtuous Shramana (because of his one thought of self-blame and regret, he escaped the suffering of the iron wheel. Shouldn't people today encourage themselves throughout their lives?).
Bing Province
Liu Sahe (person's name), was from Lishi (place name), Xihe. He grew up in the military, did not understand Buddhism, admired strength and martial arts, and liked hunting. In the second year of Taikang (281 AD), at the age of thirty-one, he suddenly fell ill and died. His body was still soft, and his family did not encoffined him. On the seventh day, he revived and said: 'When I was about to die, I saw two people, grabbing me and walking northwest. The road became higher and higher, gradually reaching a flat avenue. Trees lined both sides, and I saw a person holding a bow and carrying a sword, standing in the middle of the road, pointing and saying to the two people, take Liu Sahe (person's name) to the west. I saw many houses, white walls and red pillars. Liu Sahe (person's name) entered a house, there was a woman with beautiful appearance, wearing gorgeous clothes. Liu Sahe (person's name) then begged her for food, and a voice came from the air saying, do not give it to him. Someone jumped out of the ground, holding an iron pestle, wanting to hit him. Liu Sahe (person's name) quickly ran away, passing through more than ten houses, all like this, and ultimately got nothing. Again walking northwest, I saw an old woman riding in a cart, giving Liu Sahe (person's name) a scroll. Liu Sahe (person's name) received it. Going west to a house, the residence was magnificent and clean, there was an old woman sitting outside the door, with tiger teeth in her mouth, the bed curtains inside the house were gorgeous, bamboo mats and a green low table. There was also a woman there. She asked Liu Sahe (person's name) if he had come with the book. Liu Sahe (person's name) gave her the scroll. The woman took other books to compare them. After a while, I saw two Shramanas recognizing Liu Sahe (person's name), asking him, do you know us? Liu Sahe (person's name) replied...'
【English Translation】 Speeding like the wind. An officer called for the criminals to stand by the wheel. The wheel turned and crushed them, back and forth like this. Several people were crushed to pieces. The officer shouted: 'The practitioner (Heng Daoren) come and stand by the wheel!' Heng (Heng Daoren) was terrified, blaming himself, regretting not practicing diligently, and now must suffer this wheel punishment? After speaking, the officer said to Heng (Heng Daoren): 'The practitioner can leave.' Thereupon he looked up and saw a hole in the sky, and unknowingly soared upwards, piercing through the hole with his head, grabbing both sides with his hands, and looking around in all directions, he saw seven-jeweled palaces and various devas. Heng (Heng Daoren) was very joyful, but could not ascend, and tired, he fell back down. Thirsty and wanting to drink water, he fell into the water, and thus revived. Thereupon he observed precepts and ate vegetarian food for the rest of his life, diligently contemplating day and night, becoming a virtuous Shramana (because of his one thought of self-blame and regret, he escaped the suffering of the iron wheel. Shouldn't people today encourage themselves throughout their lives?). Bing Province Liu Sahe (person's name), was from Lishi (place name), Xihe. He grew up in the military, did not understand Buddhism, admired strength and martial arts, and liked hunting. In the second year of Taikang (281 AD), at the age of thirty-one, he suddenly fell ill and died. His body was still soft, and his family did not encoffined him. On the seventh day, he revived and said: 'When I was about to die, I saw two people, grabbing me and walking northwest. The road became higher and higher, gradually reaching a flat avenue. Trees lined both sides, and I saw a person holding a bow and carrying a sword, standing in the middle of the road, pointing and saying to the two people, take Liu Sahe (person's name) to the west. I saw many houses, white walls and red pillars. Liu Sahe (person's name) entered a house, there was a woman with beautiful appearance, wearing gorgeous clothes. Liu Sahe (person's name) then begged her for food, and a voice came from the air saying, do not give it to him. Someone jumped out of the ground, holding an iron pestle, wanting to hit him. Liu Sahe (person's name) quickly ran away, passing through more than ten houses, all like this, and ultimately got nothing. Again walking northwest, I saw an old woman riding in a cart, giving Liu Sahe (person's name) a scroll. Liu Sahe (person's name) received it. Going west to a house, the residence was magnificent and clean, there was an old woman sitting outside the door, with tiger teeth in her mouth, the bed curtains inside the house were gorgeous, bamboo mats and a green low table. There was also a woman there. She asked Liu Sahe (person's name) if he had come with the book. Liu Sahe (person's name) gave her the scroll. The woman took other books to compare them. After a while, I saw two Shramanas recognizing Liu Sahe (person's name), asking him, do you know us? Liu Sahe (person's name) replied...'
不識。沙門曰。今宜歸命釋迦文佛。訶如言發念。因隨沙門俱行。遙見一城。類長安城。而色甚黑。蓋鐵城也。見人身甚長大。膚黑如漆。頭髮曳地。沙門曰。此獄中鬼也。其處甚寒。有冰如席。飛散著人頭頭。斷。著腳。腳斷。二沙門云。此寒冰獄也。訶便識宿命。知兩沙門。往昔維衛佛時。並我師也。作沙彌時。以犯俗罪。不得受大戒。世雖有佛。竟不得見。從再得人身。一生羌中。今生晉中。又見從伯。在此獄。謂訶曰。昔在鄴時。不知事佛。見人灌像。聊試學之。而不肯還直。今故受罪。猶有灌福。幸得生天。次見刀山地獄。次第經歷。觀見甚多。獄獄異城。不相雜廁。人數如沙。不可勝計。楚毒科法。略與經說相符。自訶履踐地獄。示有光景。俄而忽見金色暉明皎然。見人長二丈許。相好嚴華。體黃金色。左右並曰。觀世音大士也。皆起迎禮。有二沙門。形質相類。並行而東。訶作禮畢。菩薩具為說法。可千餘言。末云。凡為亡人設福。若父母兄弟。爰至七世姻媾。親戚朋友路人。或在精舍。或在家中。亡者受苦。即得免脫。七月望日。沙門自恣受臘。此時設供。彌為勝也。若製器物。以充供養。器器標題言。為某人親。奉上三寶。福施彌多。其慶逾速。沙門。白衣。現身為過。及宿世之罪。種種惡業。能
【現代漢語翻譯】 現代漢語譯本 不認識。沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）說：『現在應該歸命于釋迦文佛（Śākyamuni Buddha）。』 訶如言語發念。於是跟隨沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）一同行走。遙遠地看見一座城，類似長安城，而顏色非常黑，是鐵城。看見人身非常長大，面板黑如漆，頭髮拖在地上。沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）說：『這是獄中的鬼。』 那裡非常寒冷，有冰像蓆子一樣，飛散著落在人頭上，頭就斷了；落在腳上，腳就斷了。兩個沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）說：『這是寒冰地獄。』 訶便認識了宿命，知道兩個沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者），往昔維衛佛（Vipaśyin Buddha）時，都是我的老師。做沙彌（梵文Śrāmaṇera的音譯，指出家男子）時，因為犯了俗罪，不能受大戒。世上雖然有佛，最終不能得見。從再次得到人身，一生在羌中，今生在晉中。又看見堂伯，在這個地獄。對訶說：『以前在鄴城時，不知道事奉佛，看見人灌佛像，姑且試著學他們，而不肯還錢，現在所以受罪。還有灌佛像的福報，有幸能夠昇天。』 接著看見刀山地獄，次第經歷，觀見非常多，地獄和地獄之間是不同的城，不互相混雜，人數像沙子一樣，不可勝數。楚毒科法，大致與經書上所說相符。自從訶走在地獄裡，顯示出光景。忽然看見金色光輝明亮皎潔，看見人身高二丈左右，相貌美好莊嚴，身體是黃金色。左右都說：『是觀世音大士（Avalokiteśvara Bodhisattva）。』 都起身迎接行禮。有兩個沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者），形貌相似，並行向東。訶作揖完畢，菩薩詳細地為他們說法，大概有一千多字，最後說：『凡是為亡人設福，無論是父母兄弟，乃至七世姻親，親戚朋友路人，或在精舍，或在家中，亡者受苦，就能得到免脫。七月十五日，沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）自恣受臘，此時設供，更為殊勝。如果製作器物，用來充當供養，器物上都題寫，為某人的親屬，奉獻給三寶，福報施捨更多，其慶幸更加迅速。沙門（梵文Śrāmaṇa的音譯，指佛教出家求道者）、白衣，現世所犯的過錯，以及宿世的罪業，種種惡業，都能』
【English Translation】 English version He did not recognize it. The Śrāmaṇa (Buddhist renunciate) said, 'Now you should take refuge in Śākyamuni Buddha.' He spoke and thought as instructed. Then he followed the Śrāmaṇa (Buddhist renunciate) together. In the distance, he saw a city, resembling Chang'an, but its color was very black; it was an iron city. He saw people with very tall bodies, skin as black as lacquer, and hair dragging on the ground. The Śrāmaṇa (Buddhist renunciate) said, 'These are the ghosts in hell.' The place was very cold, with ice like mats, scattering and landing on people's heads, causing them to break; landing on their feet, causing them to break. The two Śrāmaṇas (Buddhist renunciates) said, 'This is the Cold Ice Hell.' He then recognized his past life, knowing that the two Śrāmaṇas (Buddhist renunciates), in the time of Vipaśyin Buddha in the past, were both his teachers. When he was a Śrāmaṇera (novice monk), he could not receive the full precepts because he had committed a secular offense. Although there were Buddhas in the world, he ultimately could not see them. From being reborn as a human, he spent one life in Qiangzhong and this life in Jinzhong. He also saw his paternal uncle in this hell, who said to him, 'In the past, when I was in Ye, I did not know how to serve the Buddha. When I saw people pouring water on Buddha statues, I casually tried to imitate them, but I was unwilling to pay for it. That is why I am suffering now. However, there is still merit from pouring water on the Buddha, so I am fortunate to be reborn in heaven.' Next, he saw the Knife Mountain Hell, experiencing them one by one. He saw many different hells, each a separate city, not mixed together. The number of people was like sand, countless. The tortures and punishments were roughly in accordance with what the scriptures say. Since he walked in hell, a light appeared. Suddenly, he saw a golden light, bright and clear. He saw a person about two zhang (丈, a unit of length) tall, with beautiful and dignified features, and a golden body. Those around him said, 'This is the great Bodhisattva Avalokiteśvara.' They all rose to greet him and pay their respects. There were two Śrāmaṇas (Buddhist renunciates), similar in appearance, walking eastward together. After he finished bowing, the Bodhisattva explained the Dharma to them in detail, speaking about a thousand words. At the end, he said, 'Whenever you perform meritorious deeds for the deceased, whether they are parents, siblings, or even relatives by marriage for seven generations, relatives, friends, or strangers, whether in a monastery or at home, the suffering of the deceased can be relieved. On the fifteenth day of the seventh month, when the Śrāmaṇas (Buddhist renunciates) observe the Pravāraṇā (self-surrender ceremony) and receive seniority, offering alms at this time is even more excellent. If you make objects to be used as offerings, write on each object, 'For the sake of so-and-so's relative, offered to the Triple Gem.' The merit of giving will be even greater, and the rejoicing will be even faster. Śrāmaṇas (Buddhist renunciates) and laypeople, the faults committed in this life, as well as the sins of past lives, all kinds of evil deeds, can'
于眾中。儘自發露。不失事條。勤誠懺悔者。罪即消滅。如其弱顏羞慚。恥于大眾露其過者。可在屏處。默自記說。不失事者。罪亦除滅。若有所遺漏。非故隱蔽。雖不獲免。受報稍輕。若不能悔。無慚愧心。此名執過不反。命終之後。克墜地獄。又他造塔。及與堂殿。雖復一土一木。若染若碧。率誠供助。獲福甚多。若見塔殿。或有草穢。不加耘除。蹈之而行。禮拜功德。隨即盡矣。又曰。經者尊典。化導之津。波羅蜜經。功德最勝。若有善人。讀誦經處。其地皆為金剛。但肉眼眾生。不能見耳。能勤諷持。不墮地獄。般若定本。及如來缽。后當東至漢地。能立一善。於此經缽。受報生天。倍得功德。所說甚廣。略要載之。訶臨辭去。謂曰。汝應歷劫備受罪報。以曾聞經法。生歡喜心。今當現受輕報。一過便免。汝得濟活。可作沙門。洛陽。(聖家舍利)臨緇。(今山東濟南府)建業(即金陵報恩塔)鄮陰(今寧波府阿育王塔)成都。(蜀府)五處並有阿育王塔。又吳中兩石像。育王所使鬼神造也。頗得真相。能往禮拜者。不墮地獄。隨心所愿。成得道因緣。訶作禮而別。出南大路。廣百餘步。道上行者。不可稱計。道邊有高座。高數十丈。有沙門坐之。左右僧眾。列侍甚多。有人執筆北面而立。謂訶曰。在襄陽時
【現代漢語翻譯】 現代漢語譯本： 在眾人之中，完全地坦白自己的罪過，不遺漏任何細節，以勤懇真誠的心懺悔，罪業就會消滅。如果因為羞愧而難以啟齒，不好意思在大眾面前暴露自己的過錯，也可以在隱蔽的地方，默默地記錄並陳述自己的罪過，不遺漏任何細節，罪業也能消除。如果有所遺漏，但不是故意隱瞞，雖然不能完全免除罪責，受到的果報也會稍微減輕。如果不能懺悔，沒有慚愧之心，這叫做執迷不悟，死後必定墮入地獄。此外，他人建造佛塔以及殿堂，即使只是一塊土、一根木頭，無論是彩繪還是素色，只要以真誠的心供養和幫助，就能獲得極大的福報。如果看到佛塔或殿堂有雜草污穢，不加以清理，踩踏而行，那麼禮拜的功德就會全部消失。還有，佛經是尊貴的典籍，是引導眾生走向解脫的津樑。《波羅蜜經》（Pāramitā Sūtra，意為「到達彼岸的經典」）的功德最為殊勝。如果有善人讀誦佛經的地方，那裡的土地都會變成金剛（Vajra，意為「堅固不壞」），只是肉眼凡胎的眾生無法看見罷了。能夠勤奮地誦讀受持佛經，就不會墮入地獄。《般若經》（Prajñā Sūtra，意為「智慧經典」）的定本，以及如來的缽（Bátra，意為「佛陀的食器」），將來會東傳到漢地。能夠在此經和缽上行一件善事，所獲得的果報足以昇天，功德倍增。所說的內容非常廣泛，這裡只簡要地記載這些。訶臨（Helin）告辭離去，（僧人）對他說：『你本應經歷漫長的劫數，備受罪報，但因為你曾經聽聞佛經，心生歡喜，現在應當現世接受較輕的果報，一次性償還即可免除。你得到救濟后，可以出家做沙門（Śrāmaṇa，意為「勤息」）。』洛陽（Luoyang）（聖家舍利塔），臨淄（Linzi，今山東濟南府），建業（Jianye，即金陵報恩塔），鄮陰（Maoyin，今寧波府阿育王塔），成都（Chengdu）（蜀府），這五個地方都有阿育王塔（Aśoka Stūpa）。還有吳中（Wuzhong）的兩尊石像，是阿育王所派遣的鬼神建造的，頗得佛像的真容。能夠前往禮拜的人，就不會墮入地獄，隨心所愿，成就得道的因緣。訶臨行禮告別，走出南大路，道路寬廣百餘步，道路上的行人，數不勝數。路邊有高座，高數十丈，有沙門坐在上面，左右僧眾，排列侍立很多。有人拿著筆面向北方站立，對訶臨說：『你在襄陽（Xiangyang）時
【English Translation】 English version: Amidst the assembly, one should fully reveal their transgressions, without omitting any details, and sincerely repent with diligence. By doing so, the sins will be eradicated. If one is shy and ashamed to expose their faults before the public, they may, in a secluded place, silently record and confess their wrongdoings, without leaving out any details, and the sins will also be removed. If there are omissions, but not intentional concealment, although one cannot be completely absolved, the retribution will be slightly lighter. If one is unable to repent and lacks a sense of shame, this is called clinging to faults without turning back. After death, one will inevitably fall into hell. Furthermore, if others build pagodas and halls, even if it is just a piece of earth or a piece of wood, whether painted or plain, sincerely offering assistance will bring immense blessings. If one sees weeds or filth on pagodas or halls and does not remove them, but treads upon them, the merit of worship will be completely lost. It is also said that scriptures are venerable texts, the ferry for guiding beings to liberation. The Pāramitā Sūtra (經) (Scripture of Perfection, meaning 'scripture of reaching the other shore') has the most supreme merit. If there are virtuous people who recite scriptures in a certain place, the ground there will all become Vajra (金剛) (diamond-like, meaning 'indestructible'), but ordinary beings with flesh eyes cannot see it. Being able to diligently recite and uphold the scriptures will prevent one from falling into hell. The definitive edition of the Prajñā Sūtra (般若經) (Wisdom Scripture) and the Bátra (缽) (alms bowl) of the Tathāgata (如來) (Thus Come One, Buddha) will later travel east to the land of Han. Being able to perform a single good deed for this scripture and bowl will result in rebirth in heaven, with merit multiplied. What has been said is very extensive; here, only the essentials are recorded. Helin (訶臨) bid farewell. (The monk) said to him, 'You should have experienced countless eons of suffering retribution, but because you once heard the Dharma and generated joy, you should now receive a lighter retribution in this life, which, once paid, will be forgiven. After you are saved, you can become a Śrāmaṇa (沙門) (ascetic, meaning 'one who strives').' Luoyang (洛陽) (St. Family Relic Pagoda), Linzi (臨淄) (now Jinan Prefecture, Shandong), Jianye (建業) (i.e., the Bao'en Pagoda of Jinling), Maoyin (鄮陰) (now Ningbo Prefecture, Aśoka Pagoda), Chengdu (成都) (Shu Prefecture)—these five places all have Aśoka Stūpas (阿育王塔). Also, the two stone statues in Wuzhong (吳中) were built by the ghosts and spirits sent by Aśoka (育王), and they closely resemble the true form of the Buddha. Those who can go and worship them will not fall into hell and, according to their wishes, will achieve the causes and conditions for attaining the Way.' Helin (訶臨) bowed and bid farewell, exiting onto the South Great Road. The road was over a hundred paces wide, and the travelers on the road were countless. There was a high seat by the roadside, tens of zhang (丈) tall, with a Śrāmaṇa (沙門) sitting on it, and many monks standing in rows on the left and right. Someone holding a pen stood facing north and said to Helin (訶臨), 'When you were in Xiangyang (襄陽)...'
。何故殺鹿。跪答曰。他人射鹿。我加創耳。又不啖肉。何緣受報。時即見襄陽殺鹿之地。草樹山澗。忽然滿目。所乘黑馬。並皆能言。悉證訶殺鹿年月日時。訶懼然無對。須臾有人以叉。叉之。投鑊湯中。自視四體。潰然爛碎。有風吹身聚小岸邊。忽然不覺還復全形。執筆者復問。汝又射雉。亦嘗殺雁。言已。又投鑊湯。如前爛法。受此報已。乃遣訶去入一大城。有人居焉。謂訶曰。汝受輕罪。又得還生。是福力所扶。乃遣人送訶。遙見故身。意不欲還。送人推引。久久乃附形而穌。遂奉法精勤。而即出家。字曰慧達。太元末。尚在京師。(出冥報記)
梁高僧傳云。后還本鄉。東造丹陽。諸塔禮事已訖。西趣涼州。出肅州酒泉郭西沙礰而卒。復有種種神異。事繁不錄(高座沙門。或是地藏菩薩也。薩訶。是梵語。即娑訶字。故余處或作荷何字。佛祖統紀云。劉薩訶。病死入冥。見觀音大士指往會稽阿育王塔處懺悔。既蘇出家。至會稽鄮縣。烏石山。求不見。偶一夜。聞地下鐘聲。倍加誠懇。經三日。忽從地涌出寶塔。高一尺四寸。廣七寸。佛像悉具。飛至一山。訶精勤禮懺靈瑞甚多。即于其地建剎奉塔。安帝敕造塔亭。禪室。度二七僧住持守護。今寧波府阿育王塔是也。阿育。此云無憂佛滅度后一百年出世
【現代漢語翻譯】 現代漢語譯本： 『為何殺鹿？』訶跪著回答說：『是別人射的鹿，我只是補了一箭而已，而且我又不吃鹿肉，為何要受報？』當時，他立刻看見襄陽殺鹿的地方，草木山澗，忽然間充滿了眼前。所騎的黑馬，都能說話，詳細地證明訶殺鹿的年月日時。訶恐懼無言以對。不久，有人用叉子叉他，投入鑊湯中。他自己看到四肢，潰爛破碎。有風吹來，將身體聚攏在小岸邊，忽然不覺得又恢復了完整的形狀。執筆者又問：『你又射雉，也曾經殺雁。』話音剛落，又被投入鑊湯，像之前一樣潰爛。受了這樣的報應后，才放訶離開，進入一座大城。有人住在那裡，對訶說：『你受的是輕罪，又能還陽，這是福力所扶持。』於是派人送訶，遠遠地看見了自己的屍體，心裡不想回去。送他的人推他拉他，很久才附到屍體上甦醒過來。於是奉行佛法，精進勤勉，就出家了，法號慧達。東晉太元末年（公元396年），還在京師。（出自《冥報記》）
《梁高僧傳》記載，後來他回到家鄉，向東到丹陽，將各塔都禮拜完畢后，向西前往涼州，在肅州酒泉郭西的沙礫地去世。還有種種神異的事蹟，因為篇幅繁多就不記載了。（高座沙門，或許是地藏菩薩的化身。薩訶，是梵語，就是娑訶二字。所以其他地方或者寫作荷何二字。《佛祖統紀》記載，劉薩訶，病死後進入陰間，見到觀音大士指示他到會稽阿育王塔處懺悔。醒來后出家，到會稽鄮縣的烏石山，尋找阿育王塔沒有找到。偶然一夜，聽到地下有鐘聲，更加誠懇。過了三天，忽然從地裡涌出一座寶塔，高一尺四寸，寬七寸，佛像齊全。寶塔飛到一座山上，訶精勤禮拜懺悔，靈驗很多。就在那裡建造寺廟供奉寶塔。東晉安帝下令建造塔亭、禪室，度化二十八位僧人住持守護。現在寧波府的阿育王塔就是這座塔。阿育，翻譯成漢語是無憂，是佛滅度后一百年出世的。）
【English Translation】 English version: 'Why did you kill the deer?' He knelt and replied, 'Others shot the deer, I only added a finishing shot. Besides, I don't eat venison, why should I receive retribution?' At that moment, he immediately saw the place in Xiangyang where he killed the deer, the grass, trees, mountains, and streams suddenly filled his vision. The black horse he rode could speak, testifying in detail to the year, month, day, and time when He killed the deer. He was terrified and speechless. Soon, someone used a fork to stab him and throw him into a cauldron of boiling soup. He saw his limbs潰爛 and shattered. A wind blew, gathering his body on a small shore, and suddenly he felt himself restored to his complete form. The recorder then asked, 'You also shot pheasants and killed geese.' As soon as he finished speaking, he was thrown into the cauldron of boiling soup again,潰爛 as before. After receiving this retribution, He was released and entered a large city. Someone lived there and said to He, 'You have received a light punishment and can be reborn, which is supported by the power of blessings.' So he sent someone to escort He, who saw his corpse from afar and did not want to return. The escort pushed and pulled him, and after a long time, he attached himself to the body and revived. Then he practiced the Dharma diligently and became a monk, with the Dharma name Hui Da. At the end of the Taiyuan era of the Eastern Jin Dynasty (396 AD), he was still in the capital. (From 'Records of Retribution')
The 'Biographies of Eminent Monks of the Liang Dynasty' records that later he returned to his hometown, went east to Danyang, and after worshiping all the pagodas, went west to Liangzhou, where he died in the gravel west of Jiuquan Guo in Suzhou. There are also various miraculous events, which are not recorded due to their length. (The monk of the high seat may be an incarnation of Ksitigarbha Bodhisattva. Sakha is a Sanskrit word, which is the word '娑訶'. Therefore, in other places, it is written as '荷何'. The 'General History of the Buddha' records that Liu Sakha died of illness and entered the underworld, where he saw the Great Compassionate Guanyin instructing him to repent at the Ashoka Pagoda in Kuaiji. After waking up, he became a monk and went to Wushi Mountain in Mao County, Kuaiji, but could not find the Ashoka Pagoda. One night, he heard the sound of a bell underground and became more sincere. After three days, a pagoda suddenly emerged from the ground, one foot and four inches high and seven inches wide, with complete Buddha statues. The pagoda flew to a mountain, and He diligently worshiped and repented, with many miraculous responses. He built a temple there to enshrine the pagoda. Emperor An of the Eastern Jin Dynasty ordered the construction of a pagoda pavilion and meditation room, and ordained twenty-eight monks to maintain and protect it. The Ashoka Pagoda in Ningbo Prefecture today is this pagoda. Ashoka, translated into Chinese, means '無憂' (without sorrow), and he was born one hundred years after the Buddha's Nirvana.)
。為鐵輪王。統此贍部一洲。聞佛受記。遂興隆三寶。使鬼神一日中。起八萬四千佛舍利塔。此東震旦。有一十九所。今云五處。人皆共見余或隱沒地中。言七月望日者。盂蘭盆經云。佛言。行慈孝者。應先為所生現在父母。過去七世父母。于年年七月十五日。佛歡喜日。僧自恣日。以百味飲食安盂蘭盆中。施十方自恣僧。愿現在父母。長壽無病。無諸苦惱之患。乃至七世父母。六親眷屬。得出三途。應時解脫。生人天中。福樂無極。云云)。
上虞
○唐遵。字保道。晉太元八年暴病而死。經夕得穌云。有人呼將去。至一城府。未進頃。見從叔自城中出。驚問遵。汝何故來。遵答。違離姑姊。並歷年載。欲往問訊。本明當發。夜見數人急呼來此。即時可得歸去。而不知還路。從叔云。汝姑喪已二年。汝大姊兒道文。近被錄來。既蒙恩放。積日方歸。家已殯殮。乃入棺中。搖動棺器。冀望其家覺悟開棺。棺遂至路。落檀車下。其家或欲開之。乃問卜者。卜云不吉。遂不敢開。不得復生。今為把沙之役。辛勤極苦。汝宜速去。勿覆住此。且汝小姊。又已喪亡。今與汝姑共在地獄。日夕憂苦。不知何時可得免脫。汝今還去。可語其兒。勤修功德。庶得免之。於此示遵歸路。將別。又囑遵曰。汝得還生。良為殊
【現代漢語翻譯】 現代漢語譯本：成爲了鐵輪王（Chakravarti，擁有鐵輪的統治者），統治著整個贍部洲（Jambudvipa，人所居住的世界）。聽聞佛陀的授記后，便開始興盛三寶（佛、法、僧）。讓鬼神在一日之內建造了八萬四千座佛舍利塔。在東震旦（China，古代中國的稱謂）有一十九處這樣的塔，現在還能看到五處，其餘的都隱沒在地中了。說到七月十五日，根據《盂蘭盆經》所說，佛陀說：『行慈孝的人，應該先為現在在世的父母，以及過去七世的父母，在每年的七月十五日，也就是佛歡喜日、僧自恣日，用各種美味的食物放在盂蘭盆中，佈施給十方自恣僧（結束安居的僧人），愿現在的父母長壽無病，沒有各種苦惱的憂患，乃至過去七世的父母、六親眷屬，能夠脫離三途（地獄、餓鬼、畜生），立即得到解脫，往生到人天之中，享受無盡的福樂。』等等。
上虞（地名）
唐遵（人名），字保道，晉太元八年（383年）突發疾病而死。過了一夜后甦醒過來說，有人呼喚他將他帶走，到了一個城府。還沒進去的時候，看見他的從叔從城中出來，驚訝地問唐遵：『你為什麼會來這裡？』唐遵回答說：『我離開姑姑和姐姐們已經很多年了，想要去問候她們。本來明天就要出發，晚上卻看見幾個人急忙呼喚我來到這裡。現在可以回去了，卻不知道回去的路。』他的從叔說：『你的姑姑已經去世兩年了，你的大姐的兒子道文，最近也被抓來了。幸蒙恩赦放，過了些日子才回家，家裡已經為他舉行了殯葬儀式，於是進入棺材中，搖動棺材，希望家裡人能夠醒悟過來打開棺材。棺材被運到路上，掉落在檀木車下。家裡人有人想要打開棺材，就去問卜者，卜者說不吉利，於是就不敢打開，因此不得復生，現在正在擔任把沙的勞役，非常辛苦。你應該趕快離開，不要再待在這裡。而且你的小姊，也已經去世了，現在和你的姑姑一起在地獄裡，日夜憂愁痛苦，不知道什麼時候才能得到解脫。你現在回去，可以告訴她的兒子，勤修功德，或許可以免除她們的痛苦。』於是指給唐遵回去的路。將要分別的時候，又囑咐唐遵說：『你能夠還陽，實在是特別的……』
【English Translation】 English version: He became an Iron Wheel King (Chakravarti, a ruler possessing an iron wheel), governing the entire Jambudvipa (the world inhabited by humans). Upon hearing the Buddha's prediction, he began to flourish the Three Jewels (Buddha, Dharma, Sangha). He had ghosts and spirits erect eighty-four thousand Buddha relic pagodas in a single day. In eastern China (China, an ancient term for China), there are nineteen such pagodas, of which five can still be seen today, while the rest are hidden underground. Speaking of the fifteenth day of the seventh month, according to the Ullambana Sutra, the Buddha said: 'Those who practice loving-kindness and filial piety should first, for their living parents and for their parents of the past seven lives, on the fifteenth day of the seventh month each year, which is the Buddha's Joyful Day and the Sangha's Self-Surrender Day, place various delicious foods in an Ullambana basin and offer them to the self-surrendering Sangha of the ten directions, wishing their living parents longevity and freedom from illness, without any suffering or distress, and even the parents of the past seven lives, and the six kinds of relatives, may be liberated from the three evil paths (hell, hungry ghosts, animals), immediately attain liberation, and be reborn in the realms of humans and gods, enjoying boundless bliss.' And so on.
Shangyu (place name)
Tang Zun (person's name), styled Baodao, died suddenly of illness in the eighth year of the Taiyuan era of the Jin Dynasty (383 AD). After a night, he revived and said that someone had called him and taken him away, arriving at a city government. Before entering, he saw his paternal uncle coming out of the city, who asked Tang Zun in surprise, 'Why have you come here?' Tang Zun replied, 'I have been away from my aunts and sisters for many years and wanted to visit them. I was originally planning to leave tomorrow, but at night I saw several people urgently calling me to come here. Now I can go back, but I don't know the way back.' His paternal uncle said, 'Your aunt has been dead for two years, and your eldest sister's son, Daowen, was recently arrested. Fortunately, he was pardoned and released, and after some days he returned home, where the family had already held a funeral for him, so he entered the coffin, shaking it, hoping that the family would realize and open the coffin. The coffin was transported to the road and fell under a sandalwood cart. Some of the family wanted to open the coffin, so they consulted a diviner, who said it was inauspicious, so they dared not open it, and therefore he could not be revived. Now he is serving in the labor of carrying sand, which is very hard. You should leave quickly and not stay here any longer. Moreover, your younger sister has also passed away and is now in hell with your aunt, suffering day and night, not knowing when they will be able to escape. Now that you are going back, you can tell her son to diligently cultivate merit, perhaps they can be spared their suffering.' Then he showed Tang Zun the way back. As they were about to part, he further instructed Tang Zun, 'That you are able to return to life is truly extraordinary...'
慶。在世無幾。倏如風塵。天堂地獄。苦樂報應。吾昔聞其語。今睹其實。汝宜深勤善業。務為孝敬。受法持戒。慎不可犯。一去人身。入此罪地。幽窮苦酷。自悔何及。勤以在心。不可忽也。我家親屬生時。不信罪福。今並遭塗炭。長受楚毒。燋爛傷痛。無時暫休。欲求一日改惡為善。當何得耶。悉我所具。故以囑汝。勸化家內。共加勉勵。言已涕泣。因此而別。遵隨路而歸。俄而至家。家治棺將竟。方營殯殮。遵既附尸。尸尋氣通。移日稍瘥。勸示親識。並奉大法。初遵姑適南郡徐漢。長姊適江夏樂瑜。小姊適吳興嚴。晚途懸遠。久斷音息。遵既瘥。遂至三郡。尋訪姑及小姊。姊子果並喪亡。長姊亦說兒道文殮。棺動墮車。皆如叔言。既聞遵說道文。橫死之意。姊追加痛恨。重為制服(把沙役者。經云。鬼神道中。擔沙負石填河塞海罪報。是也)。
武昌
○程道惠。字文和。世奉五斗米道。不信有佛。常云。古來正道。莫逾李老。何乃信惑胡言。以為勝教。太元十五年。病死。心下尚暖。家不殯殮。數日惠蘇。說初死時。見十許人。縛錄將去。逢一僧云。此人宿福。未可縛也。乃解其縛。散驅而去。道路修平。而兩邊棘刺森然。略不容足。驅諸罪人。馳走其中。肉隨著刺。號呻聒耳。見惠行在平路
【現代漢語翻譯】 現代漢語譯本： 慶（人名）。在世的日子不多了，短暫得像風中的塵土。天堂和地獄，苦樂的報應，我過去只是聽說，現在親眼看到了。你應該努力精勤地修習善業，務必孝順父母，尊敬長輩。接受佛法，嚴持戒律，千萬不可違犯。一旦失去人身，墮入這罪惡之地，幽暗窮困，痛苦殘酷，即使後悔也來不及了。要勤勉地放在心上，不可疏忽啊！我家親屬在世的時候，不相信罪福報應，現在都遭受塗炭之苦，長期忍受楚毒，被燒焦、腐爛，傷痛沒有片刻的停歇。想要有一天改惡從善，又怎麼可能呢？我把所知道的一切都告訴你，所以囑咐你，勸化家裡人，共同努力勉勵。說完就哭泣，因此而告別。我沿著路返回，不久就到了家。家裡正在準備棺材，快要結束了，正在辦理喪事。我於是附在屍體上，屍體很快就有了氣息。過了一天，漸漸好轉。我勸告親戚朋友，都信奉佛法。當初我的姑姑嫁到南郡徐漢家，大姐嫁到江夏樂瑜家，小妹嫁到吳興嚴家，晚年路途遙遠，很久沒有音訊。我病好后，就到這三個郡，尋找姑姑和小妹。小妹的兒子果然都死了，大姐也說兒子道文入殮時，棺材震動掉下車。都像叔叔說的那樣。大姐聽我說道文橫死的事情，更加痛恨，重新為他做法事（把沙役者，經中說，鬼神道中，擔沙背石頭填河塞海的罪報，就是這樣）。
武昌
程道惠，字文和。世代信奉五斗米道，不相信有佛。常常說，古來的正道，沒有超過李耳（老子）的。為什麼相信迷惑人的胡言亂語，認為比正教還好呢？太元十五年（390年），生病死了，心下還溫暖，家裡沒有殯葬。幾天後，程道惠甦醒了，說剛死的時候，看見十幾個人，捆綁著他要帶走。遇到一個僧人說，這個人有宿世的福報，不可以捆綁他。於是解開了他的捆綁，驅散那些人走了。道路修整得很平坦，但是兩邊荊棘叢生，幾乎沒有容腳的地方。驅趕著那些罪人，在其中奔跑，肉被刺破，號叫呻吟的聲音吵鬧得讓人耳朵難受。看見程道惠走在平坦的路上。
【English Translation】 English version: Qing (personal name). His time in the world is short, fleeting like dust in the wind. Heaven and hell, the karmic consequences of joy and suffering, I only heard about in the past, but now I see them with my own eyes. You should diligently cultivate good deeds, be sure to be filial to your parents and respect your elders. Accept the Dharma, strictly observe the precepts, and never violate them. Once you lose your human body and fall into this land of sin, dark and impoverished, painful and cruel, it will be too late to regret. Keep this diligently in your heart, do not neglect it! My family members, when they were alive, did not believe in the consequences of sin and merit, and now they are all suffering the misery of being mired in mud, enduring prolonged torture, being burned and decaying, with no moment of respite from the pain. How is it possible to change from evil to good one day? I am telling you everything I know, so I urge you to persuade your family to work hard together. Having said this, he wept and bid farewell. I followed the road back and soon arrived home. The family was preparing the coffin and was about to finish, and they were preparing for the funeral. So I attached myself to the corpse, and the corpse quickly regained its breath. After a day, it gradually improved. I advised relatives and friends to believe in the Dharma. Initially, my aunt married Xu Han of Nan Commandery, my eldest sister married Le Yu of Jiangxia, and my younger sister married Yan of Wuxing. In their later years, they were far away, and there had been no news for a long time. After I recovered, I went to these three commanderies to find my aunt and younger sister. My younger sister's sons had indeed died, and my eldest sister also said that when her son Daowen was being placed in the coffin, the coffin shook and fell off the cart. It was all as my uncle had said. When my eldest sister heard me talk about Daowen's violent death, she hated it even more and performed rituals for him again (Those who carry sand, the sutras say, in the realm of ghosts and spirits, the karmic retribution for carrying sand and stones to fill rivers and seas is like this).
Wuchang
Cheng Daohui, styled Wenhe. His family had been devoted to the Way of the Five Pecks of Rice for generations and did not believe in the Buddha. He often said, 'The correct way of the ancients did not surpass Li Er (Lao Tzu). Why believe in deluded nonsense and think it is better than the true teaching?' In the fifteenth year of the Taiyuan era (390 AD), he died of illness, but his heart was still warm, and his family did not bury him. After a few days, Cheng Daohui woke up and said that when he had just died, he saw more than a dozen people tying him up to take him away. He met a monk who said, 'This person has blessings from past lives and should not be tied up.' So he untied him and dispersed those people. The road was well-paved, but thorns grew densely on both sides, leaving almost no room for feet. The sinners were driven to run through them, their flesh pierced by the thorns, and the sounds of their cries and groans were deafening. Cheng Daohui was seen walking on the flat road.
。皆歎羨曰。佛弟子。行路復勝人也。惠曰。我不奉法。其人笑曰。君忘之耳。惠因自憶先身奉佛。已經五生五死。忘失本志。今生在世。幼遇惡人。未達邪正。乃惑邪道。既至大城。逕進廳事。一人南面而坐。見惠驚曰。君不應來。有一人著單衣幘。持簿對曰。此人伐社。殺人。罪應來此。向所逢僧。亦隨惠入。申理甚至。云。伐社非罪也。此人宿福甚多。殺人雖重。報未至也。南面坐者曰。可罰所錄人。命惠就坐。謝曰。小鬼謬濫。枉相錄來。亦由君忘失宿命。不知奉大正法故也。將遣惠還。乃使暫歷觀地獄。惠欣然辭出。導從而行。行至諸城。人眾巨億。悉受罪報。見有掣狗。嚙人百節肌肉散落。流血蔽地。又有群鳥。其嘴如鋒。飛來甚速。鴆然血至入人口中。表裡貫洞。其人宛轉叫呼。筋骨碎落。觀歷既遍。乃遣惠還。復見向所逢僧。與惠一銅物。形如小鈴。曰。君還至家。可棄此門外。勿以入室。某年月日。君當有厄。誡慎過此。壽延九十。時道惠家。于京師大街南。自見來還。達皂莢橋。惠將入門。置向銅物門外。樹上光明。舒散流飛屬天。良久。還小奄爾而滅。至戶聞尸臭。惆悵惡之。時賓親奔吊。突惠者多。不得徘徊。因進入尸。忽然而蘇。惠后為廷尉。預西堂廳訟。未及就列。欻然頓悶。不識人半
日乃愈。計其時日。即僧所戒之期。頃之還為廣州刺史。元嘉六年卒(右五出冥祥記○其僧。必惠宿世師。不爾。何以慇勤若是乎。初張道倰在蜀。要家家輸米五斗。不然。即使鬼到其家。故世稱為五斗米道)。
巴丘縣
○巫師舒禮。晉永昌元年病死。土地神將送詣太山。俗人謂巫師為道人。路過福舍門前。土地神問吏。此是何等舍。吏曰。道人舍。土地神曰。此人亦是道人。便以相付。禮入門。見數千間瓦屋。皆懸竹簾。自然床榻。男女異處。有誦經者。唄讚偈者。自然飲食者。快樂不可言。禮文書名已至太山門。而身又不至。於是遣更錄取。禮觀未遍。見有一人八手四眼。捉金杵逐。欲撞之。便怖走還出門。神已在門迎捉。送太山。太山府君問禮。卿在世間。皆何所為。禮曰。事三萬六千神。為人解除祠祀。或殺牛犢。豬羊雞鴨。府君曰。汝罪應上熱熬。使吏牽著熬所。見一牛頭人身。捉鐵叉。叉禮著熬上。宛轉身體燋爛。求死不得。已經一宿。二日府君曰。禮壽命應盡。可頓奪其命。校錄籍者云。余算八年。府君曰。錄來。牛頭人復以鐵叉。叉著熬邊。府君曰。今遣汝歸。終畢余算。勿復殺生淫祀。禮忽還活。遂不復作巫師(出幽冥記)。
長安
○沙門帛遠。字法祖。本姓萬氏。
【現代漢語翻譯】 現代漢語譯本 太陽漸漸好了。計算時間，正是僧人所戒的期限。不久之後，舒禮又回來擔任廣州刺史。元嘉六年（429年）去世（以上出自《冥祥記》）。那位僧人，一定是惠的宿世之師。不然，怎麼會如此慇勤呢？當初張道陵在蜀地，要求家家戶戶輸米五斗，不然，就讓鬼到他家。所以世人稱之為五斗米道）。
巴丘縣
巫師舒禮，晉永昌元年（322年）病死。土地神將他送往泰山。世俗之人稱巫師為道人。路過福舍門前，土地神問小吏：『這是什麼地方？』小吏說：『道人的住所。』土地神說：『此人也是道人。』便將舒禮交給了道人。舒禮入門，見到數千間瓦屋，都懸掛著竹簾，有天然的床榻，男女分開居住。有人在誦經，有人在歌詠贊偈，有人在自然地飲食，快樂得無法形容。舒禮的名字已經到了泰山門，而他本人還沒有到。於是（泰山府君）派人重新去抓他。舒禮還沒有看完，見到有一個人八隻手四隻眼，拿著金杵追趕，想要打他。舒禮非常害怕，跑出門外。神已經在門口迎接並抓住他，送往泰山。泰山府君問舒禮：『你在世間，都做些什麼？』舒禮說：『侍奉三萬六千神，為人解除災禍，祭祀，有時殺牛犢、豬羊雞鴨。』府君說：『你的罪應當上熱熬。』讓小吏拉著舒禮到熱熬的地方。舒禮見到一個牛頭人身的人，拿著鐵叉，叉著舒禮放在熱熬上。舒禮在上面翻滾，身體被燒焦，求死不得。過了一夜兩天，府君說：『舒禮的壽命應該盡了，可以立刻奪取他的性命。』校錄籍的人說：『還剩下八年的壽命。』府君說：『拿來。』牛頭人又用鐵叉，叉著舒禮放在熱熬邊上。府君說：『現在放你回去，終了剩下的壽命，不要再殺生淫祀。』舒禮忽然還活了，於是不再做巫師（出自《幽冥記》）。
長安
沙門帛遠（僧侶），字法祖，本姓萬氏。
【English Translation】 English version The sun gradually improved. Calculating the time, it was exactly the period the monk had warned about. Soon after, he returned to serve as the Governor of Guangzhou. He died in the sixth year of the Yuanjia era (429 AD) (The above is from Mingxiang Ji). That monk must have been Hui's teacher from a previous life. Otherwise, why would he have been so attentive? Initially, Zhang Daoling in Shu demanded that every household contribute five dou of rice, or else he would send ghosts to their homes. Therefore, people called it the Five Dou Rice Dao.)
Baqiu County
The shaman Shu Li died of illness in the first year of the Yongchang era of the Jin Dynasty (322 AD). The local earth god was sending him to Mount Tai. Common people called shamans 'Daoists'. Passing by the gate of a blessing house, the earth god asked a clerk, 'What kind of house is this?' The clerk said, 'A Daoist's residence.' The earth god said, 'This person is also a Daoist.' So he handed Shu Li over to the Daoist. Entering the gate, Shu Li saw thousands of tiled houses, all hung with bamboo curtains, with natural beds and mats, men and women living separately. Some were chanting scriptures, some were singing hymns and praises, and some were eating and drinking naturally, with indescribable joy. Shu Li's name had already arrived at the gate of Mount Tai, but he himself had not. So (the Lord of Mount Tai) sent someone to arrest him again. Before Shu Li had finished looking around, he saw a person with eight hands and four eyes, holding a golden pestle, chasing after him, wanting to strike him. Shu Li was very frightened and ran out the door. The god was already at the door, welcoming and seizing him, and sending him to Mount Tai. The Lord of Mount Tai asked Shu Li, 'What did you do in the world?' Shu Li said, 'I served 36,000 gods, dispelling disasters and performing sacrifices for people, sometimes killing calves, pigs, sheep, chickens, and ducks.' The Lord said, 'Your crime deserves to be on the hot rack.' He ordered a clerk to drag Shu Li to the place of the hot rack. Shu Li saw a person with the head of an ox and the body of a man, holding an iron fork, forking Shu Li onto the hot rack. Shu Li rolled around on it, his body scorched, unable to die. After one night and two days, the Lord said, 'Shu Li's lifespan should be over, he can be killed immediately.' The registrar said, 'There are eight years of lifespan remaining.' The Lord said, 'Bring it here.' The ox-headed man again used the iron fork to fork Shu Li to the side of the hot rack. The Lord said, 'Now I will send you back to finish the remaining lifespan, do not kill or engage in lewd sacrifices again.' Shu Li suddenly came back to life, and then no longer worked as a shaman (from Youming Ji).
Chang'an
The Shramana (monk) Bo Yuan, styled Fazu, originally surnamed Wan.
河內人。才思俊微。敏浪絕倫。誦經日八九千言。研味方等。妙入幽微。世俗墳索。多所該貫。祖至晉惠之末。欲潛遁隴右。以保雅操。會張輔為秦州刺史。先有州人管蕃。與祖論義。屢屈深恨。向輔所譖。輔收之行罰。眾咸怪惋。祖曰。我來畢對。此宿命之結。非今事也。乃呼十方佛。祖前身罪緣。歡喜畢對。愿從此後。與輔為善知識。無令受殺人之罪逆。鞭之五行。奄然命終。輔后具聞其事。方大惋恨。道俗流涕。眾咸憤激。共分祖尸。各起塔廟。輔雖有才解。而酷不以理。橫殺德僧。百姓疑駭。因亂而斬焉。管蕃亦卒。時有人姓李名通。死而更蘇云。見祖法師。在閻羅王處。為王講首楞嚴三昧經。云。講竟。應往忉利天。又見祭酒王浮。披鐵械鎖。求祖懺悔。閻王訶云。世間偽經毀盡。你罪方脫。猶有令人信邪之罪。昔祖平素之日。與王浮每爭邪正。浮屢屈。既瞋不自忍。乃作老子化胡成佛經一百卷。以誣謗佛法。殃有所歸。死方思悔。今人盛引傅奕韓朱之文為實錄。甘與王浮同一罪藪。誠可悲夫(出梁高僧傳並統紀○通載云。唐干封。帝詔僧道會於百福殿。定奪化胡經真偽。百官臨證。三教首座。議論紛紜。有僧法明者。察其是非。即排眾出曰。老子化胡成佛之際。為作華言化之。為作胡語誘之。若作華言。
則胡人未善。必作胡語。既傳此土。須假翻譯。未審道流。所謂化胡經者。於何朝代翻譯。筆授。證義。當復為誰。於是舉眾愕然。無能應者。公卿列辟。咸服其切當。忻躍而罷。有敕搜聚天下化胡經焚棄。不在道經之數。既而洛京恒道觀。柏彥道士等。奉表乞留。詔曰。三聖重光。玄元統敘。豈忘老教。偏意釋宗。朕志欲還淳。情存去偽。理乖事舛者。雖在親而亦除。義符名當者。雖有冤而必錄。自今道經諸部。有記及化胡事者。並宜削除。有司條為罪制。魏書云。正光元年。明帝召佛道二宗門人。殿前齋訖。敕諸法師。與道士論議。時沙門曇謨最。與道士姜斌對論。帝與百官臨看。姜斌論無宗旨。帝又問開天經。何處得來。是誰所說。遣中書侍郎尚書等。就道觀取經。時一百七十官讀訖奏云。老子止著五。千文。更無言說。臣等所議。姜斌罪當惑眾。帝加斌極刑。時有菩提流支法師。諫帝乃止。配徒馬邑。備載梁高僧傳。又隋末道士輔惠祥。改佛涅槃經。為長安經。後事發被誅。通載云。元世祖。至元十八年。十月二十日。敕報恩禪寺。林泉倫長老下火。就大憫忠寺。焚燒道藏偽經三十八種。卷有數千。除道德經外。盡行燒燬。無有遺余。玉音頒下。道士愛佛經者為僧。不為僧者。聚妻為民。時罷道為僧者。七八
【現代漢語翻譯】 則胡人未必善良，一定會說胡語。既然（這些經書）要傳播到中土，就必須依靠翻譯。不知道各位道友，所謂的《化胡經》（指道教宣揚老子化胡為佛的經典）是在哪個朝代翻譯、筆錄和考證的？當時的證義者又是誰？』 於是，在場的所有人都驚愕不已，沒有一個人能夠回答。公卿大臣們都佩服他的提問切中要害，高興地退朝了。皇帝下令蒐集天下所有的《化胡經》焚燬，不將其列入道經之列。不久之後，洛陽京城的恒道觀的柏彥道士等人上書請求保留（《化胡經》），皇帝下詔說：『三聖（指老子等道教神祇）重現光芒，玄元（指道教的根本）統領綱紀，朕怎麼會忘記老教，而偏袒釋教呢？朕的志向是恢復淳樸的民風，心存去除虛偽。道理不通、事情有差錯的，即使是親近的人也要罷黜；義理相符、名實相副的，即使有冤屈也一定要昭雪。從今以後，道經的各個部分，凡是記載有關化胡之事的，都應該刪除。』 有司將此條定為罪制。《魏書》記載：『正光元年（520年），明帝召集佛道兩教的門人，在殿前齋戒完畢后，敕令各位法師與道士進行辯論。當時，沙門曇謨最與道士姜斌對論，皇帝與百官親自觀看。姜斌的論點沒有宗旨，皇帝又問《開天經》是從哪裡來的，是誰說的。派遣中書侍郎、尚書等官員到道觀取經。當時，一百七十名官員讀完後上奏說：『老子只寫了五千字的《道德經》，再沒有其他言論。臣等認為，姜斌的罪名是妖言惑眾。』 皇帝判處姜斌極刑。當時有菩提流支法師勸諫皇帝才停止，將姜斌流放到徒馬邑。』 這些都詳細記載在《梁高僧傳》中。另外，隋朝末年，道士輔惠祥將佛教的《涅槃經》改為《長安經》，後來事情敗露被處死。《通載》記載：『元世祖至元十八年（1281年）十月二十日，敕令報恩禪寺的林泉倫長老點火，在大憫忠寺焚燒道藏中的偽經三十八種，卷數有數千卷。除了《道德經》之外，全部焚燬，沒有留下任何遺余。』 玉音頒佈，道士如果喜愛佛經的可以做僧人，不願做僧人的，可以娶妻做平民。當時罷道為僧的人有七八（千）。 現代漢語譯本：則那些胡人未必善良，他們一定會說胡語。既然要將經書傳播到中土，就必須依靠翻譯。不知道各位道友，所謂的《化胡經》（指道教宣揚老子化胡為佛的經典）是在哪個朝代翻譯、筆錄和考證的？當時的證義者又是誰？於是，在場的所有人都驚愕不已，沒有一個人能夠回答。公卿大臣們都佩服他的提問切中要害，高興地退朝了。皇帝下令蒐集天下所有的《化胡經》焚燬，不將其列入道經之列。不久之後，洛陽京城的恒道觀的柏彥道士等人上書請求保留（《化胡經》），皇帝下詔說：『三聖（指老子等道教神祇）重現光芒，玄元（指道教的根本）統領綱紀，朕怎麼會忘記老教，而偏袒釋教呢？朕的志向是恢復淳樸的民風，心存去除虛偽。道理不通、事情有差錯的，即使是親近的人也要罷黜；義理相符、名實相副的，即使有冤屈也一定要昭雪。從今以後，道經的各個部分，凡是記載有關化胡之事的，都應該刪除。』 有司將此條定為罪制。《魏書》記載：『正光元年（520年），明帝召集佛道兩教的門人，在殿前齋戒完畢后，敕令各位法師與道士進行辯論。當時，沙門曇謨最與道士姜斌對論，皇帝與百官親自觀看。姜斌的論點沒有宗旨，皇帝又問《開天經》是從哪裡來的，是誰說的。派遣中書侍郎、尚書等官員到道觀取經。當時，一百七十名官員讀完後上奏說：『老子只寫了五千字的《道德經》，再沒有其他言論。臣等認為，姜斌的罪名是妖言惑眾。』 皇帝判處姜斌極刑。當時有菩提流支法師勸諫皇帝才停止，將姜斌流放到徒馬邑。』 這些都詳細記載在《梁高僧傳》中。另外，隋朝末年，道士輔惠祥將佛教的《涅槃經》改為《長安經》，後來事情敗露被處死。《通載》記載：『元世祖至元十八年（1281年）十月二十日，敕令報恩禪寺的林泉倫長老點火，在大憫忠寺焚燒道藏中的偽經三十八種，卷數有數千卷。除了《道德經》之外，全部焚燬，沒有留下任何遺余。』 玉音頒佈，道士如果喜愛佛經的可以做僧人，不願做僧人的，可以娶妻做平民。當時罷道為僧的人有七八（千）。
【English Translation】 Then the Hu people (non-Han ethnic groups in ancient China) are not necessarily good, and they will definitely speak the Hu language. Since (these scriptures) are to be spread to this land, they must rely on translation. I wonder, fellow Daoists, in which dynasty was the so-called 'Huahujing' (Scripture of the Conversion of the Barbarians, referring to Taoist scriptures that promoted the idea of Laozi converting barbarians into Buddhists) translated, recorded, and verified? And who were the verifiers at that time?' Thereupon, everyone present was astonished, and no one could answer. The dukes and ministers all admired his question for hitting the nail on the head, and happily withdrew from the court. The emperor ordered the collection and burning of all the 'Huahujing' in the world, not to be included in the Taoist scriptures. Soon after, Bai Yan, a Taoist priest from Hengdao Temple in Luoyang, the capital, and others submitted a memorial requesting to retain (the 'Huahujing'). The emperor issued an edict saying: 'The Three Sages (referring to Laozi and other Taoist deities) reappear in glory, and the Xuan Yuan (referring to the root of Taoism) governs the principles. How can I forget the old teachings and favor the Buddhist teachings? My ambition is to restore the simple customs of the people, and my heart is to remove falsehood. Those who are unreasonable and have mistakes, even if they are close relatives, should be dismissed; those who are righteous and have corresponding names, even if there are grievances, must be redressed. From now on, all parts of the Taoist scriptures that record matters related to the conversion of the barbarians should be deleted.' The officials set this as a criminal law. The 'Book of Wei' records: 'In the first year of Zhengguang (520 AD), Emperor Ming summoned the disciples of both Buddhism and Taoism, and after fasting in front of the palace, ordered the Dharma masters to debate with the Taoist priests. At that time, the Shramana Tanmo Zui debated with the Taoist priest Jiang Bin, and the emperor and officials watched in person. Jiang Bin's argument had no purpose, and the emperor asked where the 'Kaitianjing' (Scripture of the Opening of Heaven) came from and who said it. He sent the Zhongshu Shilang (Deputy Secretary of the Imperial Secretariat), Shangshu (Minister), and other officials to the Taoist temple to retrieve the scriptures. At that time, 170 officials read it and reported: 'Laozi only wrote the five thousand words of the 'Tao Te Ching', and there were no other words. We believe that Jiang Bin's crime is to confuse the public with heresy.' The emperor sentenced Jiang Bin to capital punishment. At that time, the Dharma master Bodhiruci advised the emperor to stop, and Jiang Bin was exiled to Tumayi.' These are all recorded in detail in the 'Biographies of Eminent Monks of the Liang Dynasty'. In addition, at the end of the Sui Dynasty, the Taoist priest Fu Huixiang changed the Buddhist 'Nirvana Sutra' to the 'Chang'an Sutra', and was later executed when the matter was revealed. The 'Tongzai' records: 'On the 20th day of the tenth month of the eighteenth year of Zhiyuan (1281 AD) of Emperor Shizu of the Yuan Dynasty, an edict was issued to Elder Lin Quanlun of Bao'en Chan Temple to set fire and burn 38 kinds of false scriptures in the Taoist canon at Daminzhong Temple, with thousands of volumes. Except for the 'Tao Te Ching', all were burned, and nothing was left.' The imperial decree was issued, and Taoist priests who loved Buddhist scriptures could become monks, and those who did not want to become monks could marry and become commoners. At that time, seven or eight (thousand) people abandoned Taoism to become monks. English version: Then the Hu people (non-Han ethnic groups in ancient China) are not necessarily good, and they will definitely speak the Hu language. Since (these scriptures) are to be spread to this land, they must rely on translation. I wonder, fellow Daoists, in which dynasty was the so-called 'Huahujing' (Scripture of the Conversion of the Barbarians, referring to Taoist scriptures that promoted the idea of Laozi converting barbarians into Buddhists) translated, recorded, and verified? And who were the verifiers at that time?' Thereupon, everyone present was astonished, and no one could answer. The dukes and ministers all admired his question for hitting the nail on the head, and happily withdrew from the court. The emperor ordered the collection and burning of all the 'Huahujing' in the world, not to be included in the Taoist scriptures. Soon after, Bai Yan, a Taoist priest from Hengdao Temple in Luoyang, the capital, and others submitted a memorial requesting to retain (the 'Huahujing'). The emperor issued an edict saying: 'The Three Sages (referring to Laozi and other Taoist deities) reappear in glory, and the Xuan Yuan (referring to the root of Taoism) governs the principles. How can I forget the old teachings and favor the Buddhist teachings? My ambition is to restore the simple customs of the people, and my heart is to remove falsehood. Those who are unreasonable and have mistakes, even if they are close relatives, should be dismissed; those who are righteous and have corresponding names, even if there are grievances, must be redressed. From now on, all parts of the Taoist scriptures that record matters related to the conversion of the barbarians should be deleted.' The officials set this as a criminal law. The 'Book of Wei' records: 'In the first year of Zhengguang (520 AD), Emperor Ming summoned the disciples of both Buddhism and Taoism, and after fasting in front of the palace, ordered the Dharma masters to debate with the Taoist priests. At that time, the Shramana Tanmo Zui debated with the Taoist priest Jiang Bin, and the emperor and officials watched in person. Jiang Bin's argument had no purpose, and the emperor asked where the 'Kaitianjing' (Scripture of the Opening of Heaven) came from and who said it. He sent the Zhongshu Shilang (Deputy Secretary of the Imperial Secretariat), Shangshu (Minister), and other officials to the Taoist temple to retrieve the scriptures. At that time, 170 officials read it and reported: 'Laozi only wrote the five thousand words of the 'Tao Te Ching', and there were no other words. We believe that Jiang Bin's crime is to confuse the public with heresy.' The emperor sentenced Jiang Bin to capital punishment. At that time, the Dharma master Bodhiruci advised the emperor to stop, and Jiang Bin was exiled to Tumayi.' These are all recorded in detail in the 'Biographies of Eminent Monks of the Liang Dynasty'. In addition, at the end of the Sui Dynasty, the Taoist priest Fu Huixiang changed the Buddhist 'Nirvana Sutra' to the 'Chang'an Sutra', and was later executed when the matter was revealed. The 'Tongzai' records: 'On the 20th day of the tenth month of the eighteenth year of Zhiyuan (1281 AD) of Emperor Shizu of the Yuan Dynasty, an edict was issued to Elder Lin Quanlun of Bao'en Chan Temple to set fire and burn 38 kinds of false scriptures in the Taoist canon at Daminzhong Temple, with thousands of volumes. Except for the 'Tao Te Ching', all were burned, and nothing was left.' The imperial decree was issued, and Taoist priests who loved Buddhist scriptures could become monks, and those who did not want to become monks could marry and become commoners. At that time, seven or eight (thousand) people abandoned Taoism to become monks.
百人。掛冠于上永。福帝師殿之梁拱。其先謀占梵剎四百八十三所。還佛寺二百三十七所。后凡經三載。又恢復佛寺三十餘所。詳備通載。下火法語。文多不錄。今時三官經。乃明初道士偽造。其文俚語。然三官既不知出在何代。鑒史無文。又非西域人士。云何而作梵語。云閻浮提。足見其謬。道士見佛經有正五九齋。遂妄立正七十。以喜世俗福祿解厄之心。母乃誘他財利。用肥己口。其餘受生經。北斗經。玉皇寶誥。皆近代偽撰。謂某星斗是某佛。然佛是人天導師。出世聖人。天帝猶歸依聞法。得證須陀洹果。佛豈復降為星斗。猶天子而為仆𨽾耶。習俗不悟。禮拜無倦。固不獲福。而且得誣佛之罪。致令識者取笑。藏中昔有受生經。乃說釋迦如來往劫為鱉王。救商人難。非今偽造支幹。生人還受生錢者。今道士為人祈福建醮。不審誦者何經。喃者何語。智者自當察之)。
趙
石長和
○趙國高人也。年十九時。病一月餘日亡。家貧未能及時殯殮。經四日而蘇。說初死時。東南行見二人治道。在和前五十步。和行有遲疾。二人治道。亦隨緩速。常五十步。而道之兩邊棘刺森然。皆如鷹爪。見人甚眾。群走棘中。身體傷裂。地皆流血。見和獨行平道。俱嘆息曰。佛子獨行大道中。前至見瓦屋采樓。
可數千間。有屋甚高。上有一人形面壯大。著皂袍。臨窗而坐。和拜之。閣上人曰。石君來耶。聞魚龍超。精進為信。你何所修行。和曰。不食魚肉。酒不經口。恒轉尊經。救諸疾痛。閣上人曰。所傳不妄也。閣上人問都錄主者。審案石君名錄。勿謬濫也。主者案錄云。餘三十年命在。閣上人曰。君欲歸否。和對曰。愿歸。乃敕主者以車騎。兩吏送之。長和拜辭。上車而歸。倏忽至家。惡其尸臭。不欲附之。于尸頭立。見其亡妹。於後推之。踣尸面上。因得蘇活。道人支法山。時未出家。聞和所說。遂定入道之志。法山者。咸和時人也(出冥祥記)。
宋
廣陵
○李旦。字世則。以孝謹質素。著稱鄉里。元嘉三年。正月十四日暴病死。心下不冷。七日而蘇。含以余粥。宿昔復常。云。有一人持信幡來至床頭。稱府君教喚。旦便隨去。直向北行。道甚平凈。既至。城閣高麗。似今宮闕。遣傳教。慰勞問。呼旦。可前至大廳上。見有三十人。單衣青幘。列坐森然。一人東坐。披袍隱幾。左右侍衛。可有百餘。視旦。而語坐人云。當示以諸獄。令世知也。旦聞言已。舉頭四視。都失向處。乃是地獄中。見群罪人。受諸苦報。呻吟號呼。不可忍視。尋有傳教。稱府君信。君可還去。當更相迎。因此而還。
【現代漢語翻譯】 現代漢語譯本 有房屋數千間，其中有一間房屋非常高大，上面有一個人形像，面容壯大，穿著黑色袍子，靠著窗戶坐著。長和向他拜。閣樓上的人說：『是石君來了嗎？聽說魚龍超稱讚你精進修行，以信為本，你修行的是什麼？』長和回答說：『我不吃魚肉，酒不沾唇，經常誦讀尊貴的經書，救治各種疾病痛苦。』閣樓上的人說：『你所傳揚的沒有虛假。』閣樓上的人問都錄主者，『仔細覈查石君的名錄，不要搞錯了。』主者檢視名錄說：『還有三十年的壽命。』閣樓上的人說：『你想回去嗎？』長和回答說：『願意回去。』於是命令主者用車輛和騎兵，派兩個吏卒送他。長和拜別，上車返回。忽然間就到了家，厭惡屍體的臭味，不想依附上去，就在屍體的頭部站立。看見他死去的妹妹，在後面推他，跌倒在屍體的臉上，因此得以甦醒。道人支法山，當時還沒有出家，聽了長和所說，於是下定入道的決心。支法山是東晉咸和年間（326-334）的人。（出自《冥祥記》）
宋
廣陵
李旦，字世則，以孝順謹慎樸素著稱鄉里。元嘉三年（426）正月十四日突然生病去世，心口以下還有溫度，七天後甦醒，喝了剩餘的粥，過了一夜就恢復如常。他說：『有一個人拿著信幡來到床頭，說是府君叫他。』李旦就跟著去了，一直向北走，道路非常平坦乾淨。到了之後，城池樓閣高大華麗，像現在的宮殿。派人傳話，慰問他，叫李旦到大廳上去。看見有三十個人，穿著單薄的衣服，戴著青色的頭巾，排列坐著，非常莊嚴。一個人坐在東邊，披著袍子靠著幾案，左右侍衛有一百多人。看著李旦，對坐著的人說：『應該讓他看看各種地獄，讓世人知道。』李旦聽到這話后，抬頭四處看，完全失去了原來的方向，原來是在地獄中。看見一群罪人，遭受各種痛苦的刑罰，哀嚎呼叫，讓人無法忍受觀看。不久有傳話的人，說是府君的信，你可以回去了，以後還會來迎接你。因此就回來了。
【English Translation】 English version There were thousands of rooms. One of the houses was very tall, with a large human-like figure sitting by the window, wearing a black robe. Changhe bowed to him. The person in the pavilion said, 'Is that Shi Jun (Stone Lord) coming? I heard that Yu Longchao praised your diligent practice, taking faith as the foundation. What are you practicing?' Changhe replied, 'I do not eat fish or meat, and wine does not pass my lips. I constantly recite the venerable scriptures, saving people from various diseases and pains.' The person in the pavilion said, 'What you preach is not false.' The person in the pavilion asked the chief registrar, 'Carefully check Shi Jun's name in the register, do not make any mistakes.' The chief registrar checked the register and said, 'There are still thirty years of life remaining.' The person in the pavilion said, 'Do you want to return?' Changhe replied, 'I wish to return.' So he ordered the chief registrar to provide a carriage and cavalry, and send two officers to escort him. Changhe bid farewell, got into the carriage and returned. Suddenly he arrived home, disgusted by the stench of the corpse, unwilling to attach to it. He stood at the head of the corpse. He saw his deceased younger sister pushing him from behind, causing him to fall on the face of the corpse, and thus he was revived. The Daoist Zhi Fashan (Branch of Dharma Mountain), who had not yet become a monk at that time, heard what Changhe said, and then resolved to enter the path of Daoism. Zhi Fashan was a person of the Xianhe period (326-334) of the Eastern Jin Dynasty. (From 'Mingxiang Ji' (Records of Miraculous Retributions))
Song Dynasty
Guangling
Li Dan, courtesy name Shize, was known in his village for his filial piety, prudence, and simplicity. On the fourteenth day of the first month of the Yuanjia third year (426), he suddenly fell ill and died. The area below his heart was not cold. He revived after seven days, drank the remaining porridge, and recovered as usual overnight. He said, 'A person came to my bedside holding a banner of faith, saying that the Lord of the Underworld summoned me.' Li Dan followed him, heading straight north. The road was very flat and clean. Upon arriving, the city towers and pavilions were tall and magnificent, like the palaces of today. A messenger was sent to convey greetings and inquire after him, and summoned Li Dan to the main hall. He saw thirty people, wearing thin clothes and blue turbans, sitting in rows, very solemn. One person sat in the east, draped in a robe and leaning on a low table, with more than a hundred guards on either side. He looked at Li Dan and said to the seated people, 'We should show him the various hells, so that the world may know.' After hearing these words, Li Dan looked around and completely lost his original direction. It turned out he was in hell. He saw a group of sinners, suffering various painful punishments, wailing and crying, which was unbearable to watch. Soon a messenger came, saying it was a message from the Lord of the Underworld, that he could return and would be welcomed again later. Therefore, he returned.
至六年正月。復死七日還活。述所見事。較略如先。或有罪囚。寄語報家。說生時犯罪。死為作福。稱說姓字。親識鄉伍得免。旦依言尋求皆得之。又云。甲申年。當行疾癘。殺諸惡人。佛家弟子。作八關齋。心修善行。可得免也。旦本作道家祭酒。即欲棄符箓。本法道民。諫制。故遂兩事。而常勸化作八關齋(祭酒。道士舊稱為祭酒道)。
益州
○索寺釋智達。行頗流俗。而善經唄。年二十三。宋元徽三年六月病死。身暖不殮。遂經二日稍還。至三日旦。而能言視。自說始困之時。見兩人皆著黃布褲褶。一人立於戶外。一人逕造床前。曰。上人應去。可下地也。達曰。貧道體羸。不堪涉路。此人復曰。可乘輿也。言畢而輿至。達既升之。意識恍然。不復見家人屋。及所乘輿。四望極目。但睹荒野。途徑艱危。示道登躡。至於朱門。墻闥甚華。達入至堂下。堂上有一貴人。朱衣冠幘。據傲床坐。姿貌嚴遠。甚有威容。左右兵衛。百許人。皆朱柱刀列森然。貴人見達。乃斂顏正色。謂曰。出家之人。何宜多過。達曰。有識已來。不憶作罪。問曰。誦戒廢否。達曰。初受具足之時。實常習誦。比逐齋講。恒事轉經。故於誦戒布薩。時有虧廢。復曰。沙門時不誦戒。此非罪何為。可且誦經。達即誦法華三契而
止。貴人敕所錄達使人曰。可送至惡地。勿令太苦。二人引達將去。行數十里。稍聞轟磕鬧聲沸火。而前路轉闇。次至一門。高數十丈。色甚堅黑。蓋鐵門也。墻亦如之。達心自念。地獄此其是矣。乃大恐怖。悔在世時。不修業行。及大門裡。鬧聲壯。久久靜聽。方知是人叫呼之響。門裡轉闇。無所復見。時火光乍滅乍揚。見有數人反縛前行。後有數人執叉叉之。血流如泉。其一人。乃達從伯母。彼此相見。意欲共語。有人曳之殊疾。不遑得言。入門二百許步。見有一物。形如米囤。可高丈餘。二人執達擲置囤上。囤里有火𦦨。燒達身半體皆爛。痛不可忍。自囤墜地。悶絕良久。二人復將達去。見有鐵鑊十餘。皆煮罪人。人在鑊中。隨沸出沒。鑊側有人。以叉刺之。或有攀鑊出者。兩目沸凸。舌出尺餘。肉盡炘爛。而猶不死。諸鑊皆滿。惟有一鑊尚空。二人謂達曰。上人即時應入此中。達聞其言。肝膽塗地。乃請之曰。君聽貧道一得禮佛。便至心稽首。愿免此苦。伏地食頃。祈悔特至。起而四望。無所復見。惟睹平原茂樹。風景清明。而二人猶導達行至一樓下。樓形高小。上有人。才得容坐。謂達曰。沙門現受輕報。殊可欣也。達于樓下。忽然不覺而蘇。達今猶存。在索寺也。齋戒逾堅。禪誦彌固(達雖善經唄齋講。
【現代漢語翻譯】 停止。貴人命令錄事的人說：『可以把他送到惡劣的地方，不要讓他太痛苦。』 兩個獄卒拉著達離開，走了幾十里路，漸漸聽到轟隆嘈雜的聲音和沸騰的火焰聲，前面的路越來越黑暗。接著來到一扇門前，高幾十丈，顏色非常堅硬黝黑，是鐵門。墻壁也是這樣。達心裡想：『地獄大概就是這裡了。』於是非常恐懼，後悔在世的時候，不修行善業。進入大門裡面，嘈雜的聲音更加巨大。過了很久仔細聽，才知道是人的叫喊聲。門裡更加黑暗，什麼也看不見。這時火光時滅時亮，看見有幾個人反綁著手向前走，後面有幾個人拿著叉子叉他們，血流如泉。其中一個人，是達的堂伯母。彼此相見，想要說話，有人拖著她走得非常快，來不及說話。進入門內二百多步，看見一個東西，形狀像米囤，大概有一丈多高。兩個獄卒抓住達，把他扔到米囤上。米囤里有火焰，燒得達半個身體都爛了，疼痛得無法忍受。從米囤上掉到地上，昏迷了很久。兩個獄卒又把達帶走，看見有十幾口鐵鍋，都在煮罪人。人在鍋中，隨著沸騰的開水上下翻滾。鍋邊有人，用叉子刺他們。有的人攀著鍋沿想要出來，兩眼因沸騰而凸出，舌頭伸出一尺多長，肉都燒爛了，卻還死不了。所有的鍋都滿了，只有一口鍋還是空的。兩個獄卒對達說：『上人馬上就要進入這口鍋里了。』達聽到他們的話，嚇得肝膽俱裂，於是請求他們說：『請你們聽貧道說一句，讓我禮佛，』便至誠地叩頭，希望免除這種痛苦。伏在地上，過了吃飯的時間那麼久，祈求懺悔特別懇切。起來向四周望去，什麼也看不見了，只看見平原上茂盛的樹木，風景清明。而兩個獄卒仍然引導達走到一座樓下。樓的形狀高而小，上面有人，只能容一個人坐下，對達說：『沙門現在承受輕微的報應，真是可喜啊。』達在樓下，忽然不自覺地醒了過來。達現在還活著，在索寺。齋戒更加堅定，禪定誦經更加牢固。（達雖然擅長經唄齋講， 現代漢語譯本：停止。貴人命令錄事的人說：『可以把他送到惡劣的地方，不要讓他太痛苦。』 兩個獄卒拉著達離開，走了幾十里路，漸漸聽到轟隆嘈雜的聲音和沸騰的火焰聲，前面的路越來越黑暗。接著來到一扇門前，高幾十丈，顏色非常堅硬黝黑，是鐵門。墻壁也是這樣。達心裡想：『地獄大概就是這裡了。』於是非常恐懼，後悔在世的時候，不修行善業。進入大門裡面，嘈雜的聲音更加巨大。過了很久仔細聽，才知道是人的叫喊聲。門裡更加黑暗，什麼也看不見。這時火光時滅時亮，看見有幾個人反綁著手向前走，後面有幾個人拿著叉子叉他們，血流如泉。其中一個人，是達的堂伯母。彼此相見，想要說話，有人拖著她走得非常快，來不及說話。進入門內二百多步，看見一個東西，形狀像米囤，大概有一丈多高。兩個獄卒抓住達，把他扔到米囤上。米囤里有火焰，燒得達半個身體都爛了，疼痛得無法忍受。從米囤上掉到地上，昏迷了很久。兩個獄卒又把達帶走，看見有十幾口鐵鍋，都在煮罪人。人在鍋中，隨著沸騰的開水上下翻滾。鍋邊有人，用叉子刺他們。有的人攀著鍋沿想要出來，兩眼因沸騰而凸出，舌頭伸出一尺多長，肉都燒爛了，卻還死不了。所有的鍋都滿了，只有一口鍋還是空的。兩個獄卒對達說：『上人馬上就要進入這口鍋里了。』達聽到他們的話，嚇得肝膽俱裂，於是請求他們說：『請你們聽貧道說一句，讓我禮佛，』便至誠地叩頭，希望免除這種痛苦。伏在地上，過了吃飯的時間那麼久，祈求懺悔特別懇切。起來向四周望去，什麼也看不見了，只看見平原上茂盛的樹木，風景清明。而兩個獄卒仍然引導達走到一座樓下。樓的形狀高而小，上面有人，只能容一個人坐下，對達說：『沙門現在承受輕微的報應，真是可喜啊。』達在樓下，忽然不自覺地醒了過來。達現在還活著，在索寺。齋戒更加堅定，禪定誦經更加牢固。（達雖然擅長經唄齋講，
【English Translation】 Stopped. The noble person instructed the recorder, 'You may send him to a wretched place, but do not let him suffer too much.' Two jailers led Da away, traveling several dozen li, gradually hearing booming, noisy sounds and the roar of flames, and the road ahead became increasingly dark. Then they arrived at a gate, several dozen zhang high, its color very hard and black, it was an iron gate. The walls were also like this. Da thought to himself, 'Hell must be here.' So he was very frightened, regretting that he had not cultivated good deeds when he was alive. Entering the gate, the noisy sounds became even louder. After listening carefully for a long time, he realized that it was the sound of people shouting. Inside the gate it was even darker, and nothing could be seen. At this time, the firelight flickered on and off, and he saw several people walking forward with their hands tied behind their backs, and behind them were several people holding forks, forking them, and blood flowed like a spring. One of them was Da's paternal aunt. They saw each other and wanted to speak, but someone dragged her away very quickly, and there was no time to speak. After entering the gate for more than two hundred steps, he saw something shaped like a rice bin, about ten zhang high. Two jailers grabbed Da and threw him onto the rice bin. There were flames in the rice bin, burning half of Da's body until it was rotten, and the pain was unbearable. He fell from the rice bin to the ground and fainted for a long time. The two jailers then took Da away and saw more than ten iron cauldrons, all boiling sinners. People were in the cauldrons, rising and falling with the boiling water. There were people on the side of the cauldrons, stabbing them with forks. Some people climbed out of the cauldrons, their eyes bulging out from the boiling, their tongues sticking out more than a foot long, their flesh burned and rotten, but they still could not die. All the cauldrons were full, except for one cauldron that was still empty. The two jailers said to Da, 'The venerable one should enter this cauldron immediately.' When Da heard their words, he was so frightened that his liver and gallbladder were scattered on the ground, so he begged them, 'Please listen to this poor monk for a moment, let me worship the Buddha,' and he sincerely kowtowed, hoping to avoid this suffering. He lay on the ground for as long as it takes to eat a meal, and his prayer of repentance was especially earnest. When he got up and looked around, he could no longer see anything, only a plain with lush trees and clear scenery. And the two jailers still led Da to a building. The building was tall and small, and there was someone on top, only able to accommodate one person sitting, who said to Da, 'The shramana is now receiving a light retribution, which is truly gratifying.' Da, at the foot of the building, suddenly woke up unconsciously. Da is still alive today, at Suo Temple. His abstinence is even more firm, and his meditation and chanting are even more steadfast. (Although Da was good at chanting scriptures and giving lectures, English version: Stopped. The noble person instructed the recorder, 'You may send him to a wretched place, but do not let him suffer too much.' Two jailers led Da away, traveling several dozen li (Chinese mile), gradually hearing booming, noisy sounds and the roar of flames, and the road ahead became increasingly dark. Then they arrived at a gate, several dozen zhang (Chinese unit of measurement, approx. 3.3 meters) high, its color very hard and black, it was an iron gate. The walls were also like this. Da thought to himself, 'Hell must be here.' So he was very frightened, regretting that he had not cultivated good deeds when he was alive. Entering the gate, the noisy sounds became even louder. After listening carefully for a long time, he realized that it was the sound of people shouting. Inside the gate it was even darker, and nothing could be seen. At this time, the firelight flickered on and off, and he saw several people walking forward with their hands tied behind their backs, and behind them were several people holding forks, forking them, and blood flowed like a spring. One of them was Da's paternal aunt. They saw each other and wanted to speak, but someone dragged her away very quickly, and there was no time to speak. After entering the gate for more than two hundred steps, he saw something shaped like a rice bin, about ten zhang high. Two jailers grabbed Da and threw him onto the rice bin. There were flames in the rice bin, burning half of Da's body until it was rotten, and the pain was unbearable. He fell from the rice bin to the ground and fainted for a long time. The two jailers then took Da away and saw more than ten iron cauldrons, all boiling sinners. People were in the cauldrons, rising and falling with the boiling water. There were people on the side of the cauldrons, stabbing them with forks. Some people climbed out of the cauldrons, their eyes bulging out from the boiling, their tongues sticking out more than a foot long, their flesh burned and rotten, but they still could not die. All the cauldrons were full, except for one cauldron that was still empty. The two jailers said to Da, 'The venerable one should enter this cauldron immediately.' When Da heard their words, he was so frightened that his liver and gallbladder were scattered on the ground, so he begged them, 'Please listen to this poor monk for a moment, let me worship the Buddha,' and he sincerely kowtowed, hoping to avoid this suffering. He lay on the ground for as long as it takes to eat a meal, and his prayer of repentance was especially earnest. When he got up and looked around, he could no longer see anything, only a plain with lush trees and clear scenery. And the two jailers still led Da to a building. The building was tall and small, and there was someone on top, only able to accommodate one person sitting, who said to Da, 'The shramana (wandering ascetic) is now receiving a light retribution, which is truly gratifying.' Da, at the foot of the building, suddenly woke up unconsciously. Da is still alive today, at Suo Temple. His abstinence is even more firm, and his meditation and chanting are even more steadfast. (Although Da was good at chanting scriptures and giving lectures,
不免散亂。心逐名利。復廢布薩誦戒。故感地獄報。今人出家。專以如來無上法寶。貿彼世間財利。戒律既不關心。布薩何有。況達云。有識已來。不憶作罪。今時能有幾人。請自揣思。寧無愧懼哉)。
多寶寺
○釋道志。住北多寶寺。眾僧令知殿塔。自竊帳蓋等寶飾。所取甚眾。后遂偷像眉間珠相。既而開穿垣壁。若外盜者。故僧眾不能覺也。積旬餘而得病。便見異人。以戈矛刺之。時來時去。來輒驚噭。應聲流血。初猶日中。一兩如此。其後疾甚。刺者稍數。傷痍遍體。呻呼不能絕聲。同寺僧眾。頗疑其有罪。欲為懺謝。始問猶諱而不言。將盡二三日。乃具自陳列。泣涕請救曰。吾愚悖不道。謂無幽途。失意作罪。招此殃酷。生受楚拷。死縈刀鑊。已糜之身。惟垂哀恕。今無復余物。惟衣被氈履。或足充一會。並頻請願。具為懺悔。昔偷像相珠有二枚。一枚已屬嫗人。不可復得。一以質錢。在陳照家。今可贖取。道志既死。諸僧合集。贖得相珠。並設齋懺。初工人復相珠時。展轉回趣。終不安合。眾僧復為禮拜燒香。乃得著焉。年餘而同學等。于昏夜間。聞空有語。詳聽。即道志聲也。自說云。自死以來。痛備縈毒。方累年劫。未有出期。賴蒙眾僧哀憐救護。贖像相珠。故於苦酷之中。時有間息。
【現代漢語翻譯】 現代漢語譯本： 不免散亂，心思追逐名利，又荒廢了布薩（佛教一種懺悔儀式）和誦戒，所以感召了地獄的果報。現在的人出家，專門用如來無上的法寶，去換取世間的財物利益，對戒律既不關心，哪裡還會有布薩呢？何況達云（僧人名號）說，自從有意識以來，不記得自己做過罪惡之事。現在的人又能有幾個能做到這樣呢？請自己仔細衡量思考，難道不會感到慚愧和恐懼嗎？
多寶寺
釋道志（僧人名號），住在北多寶寺。眾僧讓他管理殿塔，他卻私自偷竊帳蓋等寶貴的裝飾品，偷取的數量很多。後來竟然偷盜佛像眉間的珠相（佛像裝飾）。並且鑿穿墻壁，偽裝成外人盜竊的樣子，所以寺廟的僧眾都不能察覺。過了十幾天，他得了病，便看見有異人，用戈矛刺他。時來時去，一來就驚叫，應聲流血。起初還只是每天中午一兩次這樣，之後病情加重，刺他的人次數增多，傷口遍佈全身，呻吟呼叫的聲音不能停止。同寺的僧眾，很懷疑他犯了罪，想要為他懺悔謝罪。開始詢問他的時候，他還隱瞞不說。臨死前兩三天，才全部都說了出來，哭泣著請求救助說：『我愚蠢悖逆不講道理，認為沒有陰間的道路，肆意作惡犯罪，招來這樣的災禍酷刑。活著遭受楚杖拷打，死後被刀砍斧剁。已經糜爛的身軀，只希望你們能可憐寬恕我。現在沒有其他東西了，只有衣服被子和氈鞋，或許足夠辦一場法會，並頻繁地念誦經文，為我懺悔。以前偷的佛像上的珠相有兩枚，一枚已經給了老婦人，不能再要回來了，另一枚抵押換了錢，在陳照家，現在可以贖回來。』道志死後，眾僧聚集在一起，贖回了珠相，並設定齋飯懺悔。起初工匠安裝珠相的時候，總是轉來轉去，始終不能安合。眾僧又為之禮拜燒香，才得以安上。一年多以後，他的同學等人在昏暗的夜晚，聽到空中有說話的聲音。仔細聽，是道志的聲音。他自己說：『自從死後，痛苦地遭受各種毒刑，到現在已經累積了很多年，還沒有出頭的日子。多虧眾僧哀憐救護，贖回佛像的珠相，所以在痛苦的刑罰之中，時常有間歇。』
【English Translation】 English version: Inevitably leads to distraction. The mind chases after fame and fortune, and neglects the performance of Posadha (a Buddhist confessional ceremony) and the recitation of precepts, thus incurring the retribution of hell. Nowadays, those who leave home (become monks) are solely using the unsurpassed Dharma treasures of the Tathagata (another name for Buddha) to trade for worldly wealth and benefits. They pay no attention to the precepts, so how can there be Posadha? Moreover, Da Yun (a monk's name) said, 'Since becoming conscious, I do not remember committing any sins.' How many people today can do this? Please carefully consider this, and will you not feel ashamed and fearful?
Duo Bao Temple (Many Treasures Temple)
釋道志 Shi Daozhi (a monk's name) lived in the North Duo Bao Temple. The monks put him in charge of the halls and pagodas, but he secretly stole valuable decorations such as canopies, taking a great quantity. Later, he even stole the pearl-like mark between the eyebrows of the Buddha statue (a decoration on the Buddha statue). Furthermore, he broke through the walls, disguising it as an external theft, so the monks of the temple could not detect it. After more than ten days, he fell ill and saw strange beings stabbing him with spears. They came and went, and each time they came, he would scream and bleed in response. At first, it was only once or twice around noon each day, but later, as his illness worsened, the number of times he was stabbed increased, and wounds covered his entire body. His groans and cries could not be stopped. The monks of the same temple suspected that he had committed a crime and wanted to repent and apologize for him. When they first asked him, he concealed it and did not speak. Two or three days before his death, he confessed everything, weeping and begging for help, saying, 'I am foolish, rebellious, and unreasonable, thinking that there is no underworld, and recklessly committing sins, bringing about such disasters and cruel punishments. Alive, I suffer the torture of beatings, and after death, I am chopped and hacked by knives and axes. My body is already ruined, I only hope that you can pity and forgive me. Now I have nothing else, only clothes, bedding, and felt shoes, which may be enough to hold a Dharma assembly, and frequently recite scriptures to repent for me. In the past, I stole two pearl marks from the Buddha statue, one of which has already been given to an old woman and cannot be recovered, and the other was pawned for money at Chen Zhao's house, which can now be redeemed.' After Daozhi died, the monks gathered together, redeemed the pearl mark, and set up a vegetarian feast for repentance. At first, when the craftsman tried to reattach the pearl mark, it kept turning around and could not be properly attached. The monks then bowed and burned incense for it, and it was then able to be attached. More than a year later, his classmates and others heard a voice in the air during a dark night. Listening carefully, it was the voice of Daozhi. He said himself, 'Since my death, I have painfully suffered various tortures, and now many years have passed, and there is no hope of escape. Thanks to the monks' compassion and protection, redeeming the pearl mark of the Buddha statue, I have occasional respites from the painful punishments.'
感恩無已。故暫來。稱謝。言此而已。聞其語時。腥腐臭氣。苦痛難過。言終。久久臭乃稍歇。此事在泰始末年。其寺職事者已具錄之。
沙門
○僧規者。武當寺僧也。時京兆張瑜。常請僧規在家供養。永初元年。十二月五日。無痾忽暴死。二日而蘇。自云。五日夜。五更中。聞門巷間。嘵嘵有聲。須臾。見有五人秉炬火。執信幡。逕來入屋。叱咀規。規因頓臥。五人便以赤繩縛將去。行至一山。都無草木。土色堅黑。有類石鐵。山側左右白骨填積。行數十里。至三岐路。有一人甚長壯。披鎧執仗。問曰。五人有幾人來。答。正一人耳。五人又將規入一道中。俄至一城外。有屋數十。筑壤為之。屋前有立木。長十餘丈。上有鐵梁。形如桔槔。左右有匱貯土。土有品數。或有十斛形。亦如五升大者。有一人衣幘並赤。語規曰。汝生世時。有何罪福。依實說之。勿妄言也。規惶怖未答。赤衣人語局吏云。可開簿檢其罪福也。有頃。吏至長木下。提一匱土。懸鐵樑上稱之。如覺低昂。吏謂規曰。此稱量罪福之秤也。汝福少罪多。應先受罰。俄有一人衣冠長者。謂規曰。汝沙門也。何不念佛。我聞悔過。可度八難。規於是一心稱佛。衣冠人謂吏曰。可更為此人稱之。既是佛弟子。幸可度脫。吏乃覆上匱稱之。稱
【現代漢語翻譯】 現代漢語譯本： 非常感謝。所以我暫時過來，表達我的謝意。只能說到這裡了。當聽到那些話語時，散發著腥臭腐爛的氣味，令人痛苦難忍。話語結束后，過了很久臭味才稍微消散。這件事發生在泰始（465-471）末年，當時寺廟的職事人員已經詳細記錄了這件事。 沙門（出家人） 僧規，是武當寺的僧人。當時京兆（地名）的張瑜，經常請僧規到家中供養。永初（420-422）元年十二月五日，僧規無病突然暴死。兩天後又甦醒過來，他自己說，五日夜裡，五更時分，聽到門巷間嘈雜的聲音。一會兒，看見有五個人拿著火把，拿著信幡，直接進入屋中，呵斥僧規。僧規因此倒臥。五個人便用紅繩捆綁著他離去。走到一座山上，山上沒有草木，土的顏色堅硬發黑，像石頭或鐵。山的兩側堆滿了白骨。走了幾十里，到達三岔路口。有一個人非常高大強壯，身披鎧甲，手執兵器，問道：『五個人來了幾個人？』回答說：『只有一個人。』五個人又將僧規帶入一條道路中。不久到達一座城外，有幾十間房屋，用泥土築成。房屋前有一根立木，長十餘丈，上面有鐵梁，形狀像桔槔（一種井上汲水工具）。左右有櫃子裝著土，土有不同的品級數量，有的像十斛（古代容量單位）那麼大，也有像五升（古代容量單位）那麼小的。有一個人戴著帽子，穿著紅色的衣服，對僧規說：『你活著的時候，有什麼罪過和福報？如實說來，不要說謊。』僧規驚慌害怕，沒有回答。紅衣人對局吏說：『可以打開簿子檢查他的罪福。』一會兒，局吏來到長木下，提起一櫃土，懸掛在鐵樑上稱量。如果感覺低昂，局吏對僧規說：『這是稱量罪福的秤。你的福少罪多，應該先受懲罰。』一會兒，有一位衣冠楚楚的長者，對僧規說：『你是沙門，為什麼不念佛？我聽說懺悔過錯，可以度過八難（八種苦難）。』僧規於是一心稱念佛號。衣冠人對局吏說：『可以再為這個人稱量一下。既然是佛弟子，希望可以度脫。』局吏於是又將櫃子放上稱量。
【English Translation】 English version: I am endlessly grateful. Therefore, I have come temporarily to express my thanks. I can only say this much. When I heard those words, they emitted a foul, rotten odor, which was unbearably painful. After the words ended, the odor gradually subsided after a long time. This event occurred at the end of the Tai Shi period (465-471), and the temple officials at that time have recorded it in detail. Shramana (Buddhist monk) The monk Seng Gui was a monk of Wudang Temple. At that time, Zhang Yu of Jingzhao (place name) often invited Seng Gui to his home for offerings. On the fifth day of the twelfth month of the first year of Yongchu (420-422), Seng Gui suddenly died without illness. He revived two days later and said that on the night of the fifth day, in the middle of the fifth watch, he heard noisy sounds in the alleys. After a while, he saw five people holding torches and banners, entering the house directly and scolding Seng Gui. Seng Gui then fell down. The five people then tied him up with red ropes and took him away. They walked to a mountain with no grass or trees, and the soil was hard and black, like stone or iron. The sides of the mountain were filled with piles of white bones. After walking for dozens of miles, they reached a fork in the road. There was a very tall and strong man, wearing armor and holding weapons, who asked: 'How many of the five people have come?' The answer was: 'Only one person.' The five people then took Seng Gui into a road. Soon they arrived outside a city, with dozens of houses built of earth. In front of the houses was a standing pole, more than ten zhang (ancient unit of length) long, with an iron beam on top, shaped like a counterweighted sweep. On the left and right were cabinets filled with soil, and the soil had different grades and quantities, some as large as ten hu (ancient unit of volume), and some as small as five sheng (ancient unit of volume). A person wearing a hat and red clothes said to Seng Gui: 'What sins and blessings do you have in your life? Tell the truth, do not lie.' Seng Gui was frightened and did not answer. The red-clothed man said to the clerk: 'Open the register and check his sins and blessings.' After a while, the clerk came to the long pole, lifted a cabinet of soil, and hung it on the iron beam to weigh it. If it felt low or high, the clerk said to Seng Gui: 'This is the scale for weighing sins and blessings. You have little blessing and much sin, so you should be punished first.' After a while, a well-dressed elder said to Seng Gui: 'You are a shramana, why don't you recite the Buddha's name? I have heard that repentance can overcome the eight difficulties.' Seng Gui then single-mindedly recited the Buddha's name. The elder said to the clerk: 'Weigh this person again. Since he is a disciple of the Buddha, hopefully he can be delivered.' The clerk then put the cabinet on the scale again.
乃正平。既而將規至監官前辯之。監執筆觀簿。遲疑久之。又有一人朱衣玄冠。佩印綬。執玉板。來曰。算簿上。未有此人名也。監官愕然。命左右收錄云。須臾見反縛向五人來。監官曰。殺鬼何以濫將人來。乃鞭之。少頃。有使者稱天帝喚道人。既至帝宮。經見踐歷。略皆金寶。精光晃昱。不得凝視。帝左右朱衣寶冠。飾以華珍。帝曰。汝是沙門。何不勤業。而為小鬼橫收捕也。規稽首諸佛。祈恩請福。帝曰。汝命未盡。今當還生。宜勤精進。勿屢游白衣家。殺鬼取人。亦多枉濫。如汝比也。規曰。橫濫之厄。當以何方。而濟免之。帝曰。廣設福業。最為善也。若不辦爾。可作八關齋。生免橫禍。死離地獄。亦其次也。語畢。遣規去。行還未久。見一精舍。大有沙門。見武當寺主。白法師弟子慧進。皆在焉。居宇弘整。資侍自然。規請欲居之。有一沙門曰。此是福地。非君所得處也。使者將規還至瑜家。而蘇(右五出冥祥記○今僧好游白衣家者。請觀僧規。況其持戒無虧。由心涉俗情。定慧不存。故被殺鬼所錄。儻其無善可嘉。豈遇貴人教令唸佛悔過並天帝。勉之勸進乎)。
齊
仕人
○時有仕人姓梁。甚豪富。將死。謂其妻子曰。吾平生所愛奴馬。及諸使用。日久稱人意。吾死以為殉。不然
【現代漢語翻譯】 現代漢語譯本： 於是乃正平（年號）。不久將要到監官面前辯解。監官拿著筆看著簿子，遲疑了很久。又有一個人穿著紅衣，戴著黑色的帽子，佩戴著印綬，拿著玉板，來說：『算賬的簿子上，沒有這個人的名字。』監官驚訝，命令手下收押記錄云。一會兒，看見反綁著向五個人走來。監官說：『殺鬼為什麼胡亂把人抓來？』於是鞭打他們。不久，有使者稱天帝要召見道人。到了帝宮，所見所經歷的，大略都是金銀珠寶，精光閃耀，讓人不敢凝視。天帝左右的人穿著紅衣，戴著寶貴的帽子，用華麗的珍寶裝飾。天帝說：『你是沙門（佛教出家人的通稱），為什麼不勤奮修行，而被小鬼胡亂抓捕？』規稽首諸佛，祈求恩惠和福報。天帝說：『你的壽命還沒有盡，現在應當還生。應該勤奮精進，不要屢次到俗人家裡去。殺鬼抓人，也多有冤枉錯濫，就像你這樣。』規說：『橫遭錯濫的災禍，應當用什麼方法來濟助免除呢？』天帝說：『廣泛地設定福業，是最好的。如果辦不到，可以做八關齋（佛教的一種修行方式），活著可以免除橫禍，死後可以離開地獄，這也是次好的。』說完，遣送規離開。行走還沒有多久，看見一座精舍（佛教寺廟），有很多沙門。看見武當寺的寺主，白法師的弟子慧進，都在那裡。居住的房屋寬敞整潔，資財侍奉自然充足。規請求想要居住在那裡。有一個沙門說：『這是福地，不是你所能居住的地方。』使者將規送還到瑜家，於是甦醒。 （右五則出自《冥祥記》。現在僧人喜歡到俗人家裡去，請看看僧規。何況他持戒沒有虧損，因為心涉世俗之情，定慧不能存守，所以被殺鬼所抓捕。如果他沒有什麼善行值得嘉獎，怎麼會遇到貴人教令唸佛悔過，並且天帝勉勵他勸他精進呢？）
齊
仕人
當時有一個姓梁的士人，非常豪富。將要去世的時候，對他的妻子兒女說：『我平生所喜愛的奴僕馬匹，以及各種用具，長久以來都很稱心如意。我死後用他們來殉葬，不然……』
【English Translation】 English version: Then it was the Zhengping (era name) period (N/A). Soon he was about to go before the supervising official to defend himself. The supervising official held the pen and looked at the register, hesitating for a long time. Then another person came, wearing red clothes, a black hat, a seal ribbon, and holding a jade tablet, and said, 'On the account book, there is no name of this person.' The supervising official was surprised and ordered his subordinates to arrest and record Yun. After a while, he saw five people coming, bound backward. The supervising official said, 'Why are you randomly bringing people when killing ghosts?' So he whipped them. Soon, a messenger claimed that the Heavenly Emperor wanted to summon the Daoist. Having arrived at the Imperial Palace, what he saw and experienced were mostly gold and jewels, with dazzling light, making it impossible to stare. The people on the left and right of the Emperor wore red clothes and precious hats, adorned with splendid treasures. The Emperor said, 'You are a Shamen (a general term for Buddhist monks), why don't you diligently cultivate and are randomly arrested by petty ghosts?' Gui bowed to all the Buddhas, praying for grace and blessings. The Emperor said, 'Your life is not yet exhausted, now you should be reborn. You should diligently strive forward and not repeatedly visit laypeople's homes. Killing ghosts and arresting people also often involves injustice and mistakes, like you.' Gui said, 'The calamity of being wrongly accused, what method should be used to help avoid it?' The Emperor said, 'Extensively establishing meritorious deeds is the best. If you cannot do that, you can perform the Eight Precepts Fast (a Buddhist practice), alive you can avoid misfortune, and after death you can leave hell, which is the next best.' After speaking, he sent Gui away. Walking not long, he saw a Jing She (Buddhist monastery), with many Shamen. He saw the abbot of Wudang Temple, Hui Jin, a disciple of Dharma Master Bai, were all there. The residences were spacious and tidy, and the resources and services were naturally abundant. Gui requested to live there. A Shamen said, 'This is a blessed land, not a place you can live in.' The messenger sent Gui back to the Yu family, and then he woke up. (The above five excerpts are from 'Mingxiang Ji'. Now monks like to go to laypeople's homes, please look at the monastic rules. Moreover, he has not violated the precepts, because his mind is involved in worldly emotions, and his concentration and wisdom cannot be maintained, so he was arrested by the ghost killers. If he has no good deeds to be commended, how could he meet a noble person who taught him to recite the Buddha's name and repent, and the Heavenly Emperor encouraged him to strive forward?)
Qi Dynasty
Scholar
At that time, there was a scholar named Liang, who was very wealthy. When he was about to die, he said to his wife and children, 'The slaves and horses that I have loved all my life, as well as various utensils, have been very satisfactory for a long time. After I die, use them as funerary objects, otherwise...'
無所乘也。及死。家人以囊盛土。壓奴殺之。馬猶未殺。奴死四日而蘇。說云。當不覺去。忽至官府門。門人因留止。在門所經一宿。明旦見亡主。被鎖。兵守衛。入官所。見奴謂曰。我謂死人。得使奴婢。故遺言喚汝。今各自受其苦。全不相關。今當白官放汝。言畢。而入。奴從屏外窺之。見官問守衛人曰。昨日壓脂多少。對曰。得八斗。官曰。更將去壓。取一斛六斗。主則被壓牽出。竟不得言。明旦又來。有善色。謂奴曰。今當爲汝白官。又入。官問得脂耶。對曰。不得。官問。何以。主司曰。此人死三日。家人為請僧設會。每聞經唄聲。鐵梁輒折。故不得也。官曰。且將去。主司白官。請官放奴。即喚放。俱出門。主遣奴傳語其妻子曰。賴汝等追福。獲免大苦。然猶未脫。更得造經像。以相救濟。冀因得免。自今後勿設祭。既不得食。而益吾罪。言畢而別。奴遂重生。而具言之家中。果以其日設會。於是傾家追福。合門練行(出冥報拾。遺○今有殉葬者。睹斯當醒。免橫死他。自加重罪)。
周
拔虎
○武帝好食雞卵。一食數枚。有監膳儀同名㧞虎。常進御食有寵。隋文帝即位。猶復監膳。開皇中暴死。而心尚暖。家人不忍殯之。三日乃蘇。能語。先云。輿我見至尊。為武帝傳說。忽見人
【現代漢語翻譯】 現代漢語譯本 沒有可以憑藉的。等到他死後，家人用袋子裝土，壓死他的奴僕來殉葬。馬還沒來得及殺。奴僕死了四天後甦醒過來，說：『當時不覺得去了哪裡，忽然到了官府門口，門人因此留他住宿。』在門口住了一夜。第二天早上看見他死去的舊主人，被鎖著，有士兵守衛，進入官府。舊主人看見奴僕說：『我以為死人可以役使奴婢，所以遺言叫你來。現在我們各自承受自己的苦難，完全沒有關係。我現在應當稟告官府放你走。』說完就進去了。奴僕從屏風外窺視，看見官問守衛的人說：『昨天壓榨了多少油？』回答說：『得到八斗。』官說：『再拿去壓榨，要取一斛六斗。』舊主人就被拉出去壓榨，最終說不出一句話。第二天又來了，臉色很好，對奴僕說：『我現在應當為你稟告官府。』又進去了。官問：『得到油了嗎？』回答說：『沒有得到。』官問：『為什麼？』主事的人說：『這個人死了三天，家人為他請僧人做法事，每次聽到誦經的聲音，鐵梁就斷裂，所以不能壓榨。』官說：『暫且拉下去。』主事的人稟告官府，請求官府釋放奴僕，官府就下令釋放。一起出門后，舊主人讓奴僕轉告他的妻子兒女說：『多虧你們追福，我才免除了巨大的痛苦，然而還沒有脫離苦難，還要再造經書佛像，來互相救濟，希望因此得以解脫。從今以後不要設祭，既不能吃到東西，反而增加我的罪過。』說完就告別了。奴僕於是復活，並把這件事詳細地告訴了家人。家人果然在那天做法事。於是傾家蕩產地追福，全家努力修行（出自《冥報拾遺》）。現在還有人殉葬，看到這件事應當醒悟，免得橫死他鄉，自己加重罪孽。
周
拔虎（人名）
周武帝喜歡吃雞蛋，一次吃好幾個。有個負責膳食的儀同名叫拔虎（人名），因為經常進獻御食而受到寵幸。隋文帝即位后，仍然負責膳食。開皇年間（581-600）暴死，但是心臟還溫暖。家人不忍心安葬他，三天後甦醒過來，能說話了。先說：『抬我去見皇上，我要為周武帝（543-560）傳話。』忽然看見人
【English Translation】 English version He had nothing to rely on. When he died, his family filled a bag with soil and pressed his servant to death to be buried with him. The horse had not yet been killed. The servant revived four days after his death and said, 'I didn't realize where I was going, but suddenly I arrived at the gate of the government office. The gatekeeper kept me there for the night.' He stayed at the gate for one night. The next morning, he saw his deceased master, who was chained and guarded by soldiers, entering the government office. The master saw the servant and said, 'I thought that the dead could use servants, so I left a message to call you. Now we each suffer our own hardships, and we have nothing to do with each other. I should now report to the government and release you.' After speaking, he went inside. The servant peeked from behind a screen and saw the official asking the guards, 'How much oil did you press out yesterday?' They replied, 'We got eight dou.' The official said, 'Take it back and press it again, and get one hu and six dou.' The former master was dragged out to be pressed, and he couldn't say a word. The next day, he came again, looking well, and said to the servant, 'I should now report to the government for you.' He went inside again. The official asked, 'Did you get the oil?' They replied, 'We didn't get it.' The official asked, 'Why?' The official in charge said, 'This person has been dead for three days, and his family hired monks to perform a service for him. Every time they heard the sound of chanting, the iron beam broke, so we couldn't press it.' The official said, 'Take him away for now.' The official in charge reported to the government and requested the release of the servant, and the government ordered his release. After they went out together, the former master asked the servant to tell his wife and children, 'Thanks to your merits, I have been spared great suffering, but I have not yet escaped it. You must make more scriptures and Buddha images to help each other, hoping to be freed because of this. From now on, do not offer sacrifices, as I cannot eat anything and it only increases my sins.' After speaking, he said goodbye. The servant then revived and told his family about it in detail. The family indeed performed a service on that day. So they spent all their wealth to pursue merits, and the whole family worked hard to cultivate (from 'Gleanings from the Record of Retribution'). Those who practice funerary human sacrifice should be awakened by this story, to avoid dying a violent death in another place, and adding to their own sins.
Zhou
Ba Hu (personal name)
Emperor Wu of Zhou liked to eat chicken eggs, eating several at a time. There was a supervisor of meals named Ba Hu (personal name), who was favored because he often presented imperial meals. After Emperor Wen of Sui ascended the throne, he continued to supervise the meals. During the Kaihuang era (581-600), he died suddenly, but his heart was still warm. His family couldn't bear to bury him, and he revived three days later and could speak. He first said, 'Carry me to see the Emperor, I have a message to convey for Emperor Wu of Zhou (543-560).' Suddenly he saw people
來喚。隨至一處。有大地穴。才到穴口。見周武帝。儀同拜之。帝曰。王喚汝證我事耳。使者令儀同拜王。王問曰。汝為帝作食。前後進白團幾枚。儀同不識白團。顧左右。左右曰。雞卵名白團也。儀同即答。帝食白團。實不記數。王謂帝曰。此人不記。當須出之。帝慘然不樂而起。忽見庭前有鐵床。並獄卒數十人。皆牛頭人身。將帝臥床上。獄卒用鐵梁壓之。帝兩脅剖裂處。雞子全出。俄與床齊。可十餘斛乃盡。王命數訖。床及獄卒。忽然不見。臨。外祖齊公。親見儀同。歸傢俱說(出冥報記)。
隋
冀州
○外邑中。開皇初。有小兒年十三。常盜鄰人雞卵。燒煨食之。后一朝。村人未起。聞外有人扣門。呼此兒聲。父令兒出應之。見一人云。官喚汝。因引兒出村南。舊是桑田耕訖。未下種。小兒忽見道右。有一小城。四面門樓。丹素甚嚴。兒怪曰。何時有此城。使者呵之。勿言。因至城北門。令小兒前入。小兒入閫。城門忽閉。不見一人。惟是空城。地皆熱灰碎火。深才沒踝。小兒忽呼叫走。趣南門。垂至。即閉。又走趣東西。亦皆如是。未至則開。既至便闔。時村人出採桑。男女甚眾。皆見此兒在耕田中。口似啼聲。四方馳走。皆相謂曰。此兒狂耶。旦來如此遊戲不息。至食時採桑者皆歸
。兒父問曰。見吾兒否。桑人答曰。兒在村南走戲。喚不肯來。父出村外。遙見兒走。大呼其名一聲便住。城灰忽然不見。見父而倒。號泣言之。視其足。半脛已上。血肉燋干。其膝已下。洪爛如炙。抱歸養療。髀以上。肉如故。膝以下。遂為枯骨。鄰里聞之。競來問由。答見如前。諸人看其走處。足跡通現。了無灰火。良因罪業。觸處見獄。於是邑人男女。無揀大小。皆持齋戒。至死無虧。有大德僧道慧法師。本冀州人。具為臨說。同其鄰邑言也(出冥報記○是知地獄無處不有。但受罪者。自見之耳)。
京兆
○開皇八年。杜祈死三日而蘇云。見閻羅王問曰。卿識周武否。答。曾任左武侯司法。甚識。王命一吏引至一鐵屋。于鐵窗中。見武帝。身極瘦。作鐵色。著鐵枷鎖。泣曰。大家何因苦困乃爾。答曰。我大遭苦困。今得在此。大是快樂。祈曰。作何罪業。受此苦困。帝曰。我以信衛元嵩言。毀廢佛法。故受此苦。祈曰。何不注引元嵩來。帝曰。我曾注之。然曹司處處搜求。乃遍三界。不見。若其朝來。我暮得脫。卿還語世人。為元嵩作福。早來相救。如其不至。解脫無期。祈蘇。以冥事勸助作福云(出冥報記。及續高僧傳○元嵩。益州人。少出家。聰潁不偶。徉狂漫走。觸物摛詠。周曆二十餘年
【現代漢語翻譯】 現代漢語譯本： 兒子父親問道：『你看見我的兒子了嗎？』 桑樹人回答說：『孩子在村南邊玩耍，叫他也不肯回來。』 父親走出村外，遠遠地看見兒子在跑，大聲喊了他的名字一聲，孩子就停住了。城墻灰忽然不見了，孩子看見父親就倒下了，哭著說了剛才的事情。看他的腳，從小腿一半以上，血肉燒焦乾枯；膝蓋以下，腐爛得像烤過一樣。父親抱他回家調養治療。大腿以上，肉還是原來的樣子；膝蓋以下，就變成了枯骨。鄰居們聽說了這件事，都爭著來問原因。父親回答說看見的情況和之前一樣。眾人去看他跑過的地方，腳印清晰可見，完全沒有灰燼和火燒的痕跡。這實在是罪業所致，到處都能看見地獄的景象。於是，城裡的人，無論男女老少，都持齋戒，直到去世都沒有懈怠。有位大德僧人道慧法師（冀州人），詳細地為他們講述了這件事，和鄰近的村子說的一樣。（出自《冥報記》。由此可知地獄無處不在，只是受罪的人自己能看見罷了）。
京兆
開皇八年（588年），杜祈死了三天後又活了過來，說他看見閻羅王問他：『你認識周武帝嗎？』 杜祈回答說：『我曾經擔任左武侯的司法，很認識他。』 閻羅王命令一個小吏把他帶到一個鐵屋子，從鐵窗戶里，杜祈看見了周武帝（宇文邕），身體非常瘦弱，呈現鐵的顏色，戴著鐵的枷鎖。周武帝哭著說：『大家（指杜祈）為什麼如此困苦？』 杜祈回答說：『我現在在這裡，已經算是很快樂了。』 杜祈問：『犯了什麼罪業，要受這樣的苦？』 周武帝說：『我因為聽信衛元嵩的話，毀壞廢除了佛法，所以受這樣的苦。』 杜祈說：『為什麼不引薦衛元嵩來呢？』 周武帝說：『我曾經引薦過他，但是曹司到處搜尋，遍及三界，都找不到他。如果他早上來，我晚上就能解脫。你回去告訴世人，為衛元嵩做功德，早點來救我。如果他不來，我就沒有解脫的希望了。』 杜祈醒來后，用陰間的事情勸人幫助做功德。（出自《冥報記》和《續高僧傳》。衛元嵩是益州人，年輕時出家，聰明但不合時宜，裝瘋賣傻，到處遊蕩，觸景生情，吟詩作賦，經歷了二十多年） English version: Son's father asked: 'Did you see my son?' The mulberry tree man replied: 'The child is playing in the south of the village, and he refuses to come back when called.' The father went outside the village and saw his son running in the distance. He shouted his name once, and the child stopped. The city wall ash suddenly disappeared, and the child fell down upon seeing his father, crying and telling what had happened. Looking at his feet, from halfway up his shins, the flesh and blood were scorched and dried; below the knees, it was rotten as if roasted. The father carried him home for nursing and treatment. Above the thighs, the flesh was as before; below the knees, it turned into dry bones. The neighbors heard about this and rushed to ask the reason. The father replied that he saw the same situation as before. The people looked at the place where he had run, and the footprints were clearly visible, with no ashes or signs of fire. This was truly due to sinful deeds, and everywhere one could see the scenes of hell. Therefore, the people of the town, regardless of men, women, old, or young, all observed fasting and precepts until their death without slackening. There was a virtuous monk, Dharma Master Daohui (from Jizhou), who explained the matter in detail to them, the same as what was said in the neighboring villages. (From 'Records of Retribution'. From this, it can be known that hell is everywhere, but only those who suffer the punishment can see it).
Jingzhao
In the eighth year of Kaihuang (588 AD), Du Qi died for three days and then came back to life, saying that he saw King Yama asking him: 'Do you know Emperor Wu of Zhou (Yuwen Yong)?' Du Qi replied: 'I once served as the judicial officer of the Left Wu Marquis, and I know him very well.' King Yama ordered a minor official to take him to an iron house. Through the iron window, Du Qi saw Emperor Wu, who was very thin, with an iron-colored complexion, wearing iron shackles. Emperor Wu cried and said: 'Everyone (referring to Du Qi), why are you so distressed?' Du Qi replied: 'Being here is already a great pleasure.' Du Qi asked: 'What sins have you committed to suffer such torment?' Emperor Wu said: 'Because I listened to Wei Yuansong's words and destroyed and abolished the Buddha Dharma, I suffer this torment.' Du Qi said: 'Why not bring Wei Yuansong here?' Emperor Wu said: 'I once recommended him, but the officials searched everywhere, throughout the three realms, but could not find him. If he comes in the morning, I can be freed in the evening. Go back and tell the people of the world to make merits for Wei Yuansong and come to save me early. If he does not come, I have no hope of liberation.' After Du Qi woke up, he used the affairs of the underworld to persuade people to help make merits. (From 'Records of Retribution' and 'Continued Biographies of Eminent Monks'. Wei Yuansong was from Yizhou, became a monk at a young age, was intelligent but unconventional, pretended to be crazy, wandered around, and composed poems and essays based on what he saw, for more than twenty years.)
【English Translation】 Son's father asked: 'Did you see my son?' The mulberry tree man replied: 'The child is playing in the south of the village, and he refuses to come back when called.' The father went outside the village and saw his son running in the distance. He shouted his name once, and the child stopped. The city wall ash suddenly disappeared, and the child fell down upon seeing his father, crying and telling what had happened. Looking at his feet, from halfway up his shins, the flesh and blood were scorched and dried; below the knees, it was rotten as if roasted. The father carried him home for nursing and treatment. Above the thighs, the flesh was as before; below the knees, it turned into dry bones. The neighbors heard about this and rushed to ask the reason. The father replied that he saw the same situation as before. The people looked at the place where he had run, and the footprints were clearly visible, with no ashes or signs of fire. This was truly due to sinful deeds, and everywhere one could see the scenes of hell. Therefore, the people of the town, regardless of men, women, old, or young, all observed fasting and precepts until their death without slackening. There was a virtuous monk, Dharma Master Daohui (from Jizhou), who explained the matter in detail to them, the same as what was said in the neighboring villages. (From 'Records of Retribution'. From this, it can be known that hell is everywhere, but only those who suffer the punishment can see it). Jingzhao In the eighth year of Kaihuang (588 AD), Du Qi died for three days and then came back to life, saying that he saw King Yama asking him: 'Do you know Emperor Wu of Zhou (Yuwen Yong)?' Du Qi replied: 'I once served as the judicial officer of the Left Wu Marquis, and I know him very well.' King Yama ordered a minor official to take him to an iron house. Through the iron window, Du Qi saw Emperor Wu, who was very thin, with an iron-colored complexion, wearing iron shackles. Emperor Wu cried and said: 'Everyone (referring to Du Qi), why are you so distressed?' Du Qi replied: 'Being here is already a great pleasure.' Du Qi asked: 'What sins have you committed to suffer such torment?' Emperor Wu said: 'Because I listened to Wei Yuansong's words and destroyed and abolished the Buddha Dharma, I suffer this torment.' Du Qi said: 'Why not bring Wei Yuansong here?' Emperor Wu said: 'I once recommended him, but the officials searched everywhere, throughout the three realms, but could not find him. If he comes in the morning, I can be freed in the evening. Go back and tell the people of the world to make merits for Wei Yuansong and come to save me early. If he does not come, I have no hope of liberation.' After Du Qi woke up, he used the affairs of the underworld to persuade people to help make merits. (From 'Records of Retribution' and 'Continued Biographies of Eminent Monks'. Wei Yuansong was from Yizhou, became a monk at a young age, was intelligent but unconventional, pretended to be crazy, wandered around, and composed poems and essays based on what he saw, for more than twenty years.)
。人莫知測。此亦權乘逆行菩薩。如提婆。達多等。孰能測哉)。
文昌
○大府寺丞趙文昌。于開皇十一年內。身忽暴死。至於數日。惟心尚暖。家人不敢入殮。后時得語。眷屬怪問。文昌說云。吾死已。有一人引至閻羅王所。語昌云。汝一生已來。作何福業。昌答云。家貧無物可營功德。惟專心誦持金剛般若。王聞此語。合掌斂膝。贊言。善哉善哉。汝能受持般若。功德甚大。不可思議。王語所執之人。好須勘當。莫令錯將人來。使人少時之間。勘當。知錯。即報王言。此人實錯。計活。更合二十餘年。王聞此語。即語使人。汝引文昌向經藏內。取金剛般若經將來。使人受教。即引文昌向西行五里。得到藏所。見數十間屋。甚精華麗。其中經卷。皆悉遍滿。金軸寶帙。莊飾極好。文昌見已。善心彌發。一心合掌。閉目。信手抽取一卷。大小似舊誦者。文昌忙怕。恐非般若。求使卻換。使人不肯。然見題云。功德之中。最為第一。昌即開看。乃是金剛般若。文昌歡喜。將至王所。王令一人執卷在西。昌令東立。面向經卷。遣昌誦經。使人勘試。一字不遺。並皆通利。時王放昌還家。仍約束昌云。汝勤受持此經。勿令廢忘。令一人引昌從南門出。欲至門首。便見周武帝。在門東房內。頸著三重鉗鎖。即喚
【現代漢語翻譯】 現代漢語譯本：沒有人能夠測度他們的行為。這些都是權乘逆行菩薩的示現，例如提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）等人，誰又能真正瞭解他們呢？
文昌
大府寺丞趙文昌，在開皇十一年（591年）時，突然暴死。過了幾天，只有心臟還溫暖。家人不敢入殮。後來他甦醒過來，開始說話。家人奇怪地詢問他。文昌說：『我死後，有一個人引我到閻羅王那裡。閻羅王問我：『你一生以來，做了什麼善事？』我回答說：『我家貧窮，沒有什麼可以用來行善積德，只是專心誦持《金剛般若經》。』閻羅王聽了這話，合掌彎腰，讚歎說：『好啊，好啊！你能夠受持《般若經》，功德非常大，不可思議。』閻羅王吩咐手下的人，要好好查清楚，不要弄錯人。手下的人去查了一下，知道抓錯了人，說：『抓錯人了，這個人命不該絕，還有二十多年陽壽。』閻羅王聽了這話，就對手下的人說：『你帶文昌到經藏裡面，把《金剛般若經》取來。』手下的人領命，就帶文昌向西走了五里路，到達藏經的地方。只見幾十間屋子，非常精緻華麗，裡面的經卷，都擺滿了，金軸寶帙，裝飾得非常好。文昌見了，善心更加增長，一心合掌，閉上眼睛，隨意抽取一卷。大小和他平時誦讀的差不多。文昌忙著害怕，恐怕不是《般若經》，要求換一本。那人不肯。但見經卷的題目寫著：『功德之中，最為第一。』文昌就打開看，果然是《金剛般若經》。文昌非常歡喜，將經書帶到閻羅王那裡。閻羅王命令一個人拿著經卷在西邊，讓文昌在東邊站立，面向經卷，讓文昌誦經，讓人勘驗，一字不漏，而且都通順流利。當時閻羅王放文昌還家，並且告誡文昌說：『你要勤奮受持這部經，不要廢棄忘記。』閻羅王讓一個人引文昌從南門出去，快到門口時，就看見周武帝（北周武帝宇文邕，543年－578年）在門東邊的房間里，脖子上戴著三重鉗鎖，呼喚著』
【English Translation】 English version: No one can fathom them. These are all manifestations of expedient-vehicle, counter-current Bodhisattvas, such as Devadatta (Buddha's cousin, known for opposing the Buddha), who can truly understand them?
Wen Chang
Zhao Wen-chang, the Vice Director of the Great Treasury Temple, suddenly died in the eleventh year of the Kaihuang era (591 AD). After several days, only his heart remained warm. His family did not dare to prepare him for burial. Later, he regained consciousness and began to speak. His family members asked him curiously. Wen-chang said, 'After I died, a person led me to King Yama. King Yama asked me, 'What good deeds have you done in your life?' I replied, 'My family is poor, and I have nothing to use for performing good deeds, but I wholeheartedly recite the Vajra Prajna Sutra.' When King Yama heard this, he joined his palms and bowed, praising, 'Excellent, excellent! You are able to uphold the Prajna Sutra, your merit is very great, inconceivable.' King Yama instructed his subordinates to investigate carefully and not to bring the wrong person. The subordinates investigated and realized they had made a mistake, saying, 'We have captured the wrong person; this person's life is not over, and he has more than twenty years of life remaining.' When King Yama heard this, he said to his subordinates, 'Take Wen-chang to the scripture repository and bring the Vajra Prajna Sutra.' The subordinate obeyed and led Wen-chang five li to the west, arriving at the repository. There, he saw dozens of rooms, very exquisite and magnificent, filled with scriptures, with golden axles and jeweled covers, decorated extremely well. When Wen-chang saw this, his good intentions increased even more, and he wholeheartedly joined his palms, closed his eyes, and randomly selected a scroll. The size was similar to what he usually recited. Wen-chang was afraid that it was not the Prajna Sutra and asked to exchange it. The person refused. However, he saw the title of the scroll read: 'Among merits, the foremost.' Wen-chang opened it and indeed it was the Vajra Prajna Sutra. Wen-chang was very happy and brought the scripture to King Yama. King Yama ordered a person to hold the scroll in the west and had Wen-chang stand in the east, facing the scripture, and had Wen-chang recite the scripture for examination, not missing a single word, and all were fluent. At that time, King Yama released Wen-chang to return home and warned him, 'You must diligently uphold this sutra and not abandon or forget it.' King Yama had a person lead Wen-chang out from the south gate, and as he approached the gate, he saw Emperor Wu of Zhou (Emperor Wu of Northern Zhou, Yuwen Yong, 543-578 AD) in a room east of the gate, with triple shackles on his neck, calling out'
昌云。汝是我本國人。暫來至此。須共汝語。文昌見喚。即走至武帝所。便即拜之。帝曰。汝識我否。昌云。臣昔宿衛陛下。奉識陛下。帝云。卿既是我舊臣。汝今還家。為吾具向隋文皇帝說。吾諸罪並欲辯了。惟滅佛法罪重。未可得竟。當時以衛元嵩教我滅佛法。比來數追元嵩未得。以是不了。昌問元嵩何處去。王追不得。帝云。吾當時不解元嵩意。錯滅佛法。元嵩是三界外人。非是閻羅王所能管攝。以此追之不得。汝語隋帝。乞吾少物。營修功德。冀望福資。得出地獄。昌受囑。辭行少時。出南門外。見一大糞坑中。有一人頭髮片出。昌問引人。此是何物。引人答云。此是秦將白起。坑趙卒。寄禁此中。罪報未了。引人將昌至家。得活。昌經三日。所患漸瘳。昌以此事具奏文帝。文帝出敕。遍國內人出一錢。為周武帝轉金剛般若經。兼三日持齋。仍敕錄此事。入于隋史(出隋史及冥報記)。
齊州
○靈巖寺。文帝十六年。釋道相。暴亡。至冥府。見勢至菩薩。引觀地獄。有榜云。沙彌道弘。為眾僧作餛飩。先盜食一缽。當墮鐵丸地獄。然弘數年口瘡。聞相說。乃為眾僧設供。如彼所見。有三十餘人罪報。道相七日內。十三度死。見菩薩指示罪報。相以語諸人。即各賠償。獄榜隨滅。又見一榜題云。
【現代漢語翻譯】 現代漢語譯本： 昌云：『你是我本國人，暫時來到這裡，需要和你談談。』文昌見到召喚，立即走到武帝那裡，便拜見了他。武帝說：『你認識我嗎？』昌云：『臣過去是陛下的宿衛，奉職認識陛下。』武帝說：『你既然是我的舊臣，你現在回家，替我告訴隋文皇帝，我的各種罪過都想辯解清楚，唯獨滅佛法的罪過最重，無法了結。當時因為衛元嵩教我滅佛法，近來多次追捕元嵩都未抓到，因此無法了結。』昌問元嵩去了哪裡，閻王追捕不到。武帝說：『我當時不理解元嵩的意圖，錯誤地滅了佛法。元嵩是三界之外的人，不是閻羅王所能管轄的，因此追捕不到。你告訴隋帝，乞求他給我少量財物，營辦修行功德，希望憑藉福報，脫離地獄。』昌接受囑託，辭別前行，不久，在南門外，見到一個大糞坑中，有一個人頭髮露出。昌問引路人，這是什麼東西。引路人回答說：『這是秦將白起，坑殺趙國士兵，被囚禁在這裡，罪報還沒有了結。』引路人將昌帶回家，得以活命。昌經過三天，所患疾病漸漸痊癒。昌將此事全部奏告文帝。文帝下敕令，遍告國內百姓每人出一文錢，為周武帝(561-578)轉誦《金剛般若經》，兼持齋三日，仍舊敕令記錄此事，收入《隋史》(出自《隋史》及《冥報記》)。
齊州
靈巖寺。隋文帝(581-604)十六年，釋道相暴病身亡，到了冥府，見到勢至菩薩，引導他觀看地獄。有一個榜文寫著：『沙彌道弘，為眾僧做餛飩，先偷吃了一碗，應當墮入鐵丸地獄。』然而道弘數年患有口瘡，聽到道相說，於是為眾僧設供，如同道相所見。有三十餘人罪報，道相七日內，十三次死去，見到菩薩指示罪報，道相將這些告訴眾人，眾人立即各自賠償，獄榜隨即消失。又見到一個榜文題寫著：
【English Translation】 English version: Chang Yun: 'You are a person from my own country, temporarily come here, I need to talk to you.' When Chang Wen saw the summons, he immediately went to Emperor Wu and bowed to him. Emperor Wu said, 'Do you recognize me?' Chang Yun said, 'Your subject used to be Your Majesty's guard and recognized Your Majesty.' Emperor Wu said, 'Since you are my old subject, you should now return home and tell Emperor Wen of Sui on my behalf that I want to explain all my sins clearly, but the sin of destroying the Buddha's Dharma is the most serious and cannot be resolved. At that time, it was because Wei Yuansong taught me to destroy the Buddha's Dharma, and I have been unable to catch Yuansong after pursuing him many times recently, so it cannot be resolved.' Chang asked where Yuansong had gone, and King Yama could not catch him. Emperor Wu said, 'I did not understand Yuansong's intention at that time and mistakenly destroyed the Buddha's Dharma. Yuansong is a person outside the Three Realms and cannot be governed by King Yama, so he cannot be caught. You tell Emperor Sui to beg him for a small amount of wealth to build up merit through cultivation, hoping to rely on blessings to escape from hell.' Chang accepted the entrustment and left. Soon after, outside the South Gate, he saw a large dung pit with a person's hair sticking out. Chang asked the guide what this was. The guide replied, 'This is the Qin general Bai Qi, who buried the Zhao soldiers alive and is imprisoned here, and his punishment has not yet ended.' The guide took Chang home, and he was able to live. After three days, Chang's illness gradually improved. Chang reported all of this to Emperor Wen. Emperor Wen issued an edict, telling the people of the country to each contribute one coin to recite the Diamond Sutra for Emperor Wu of Zhou (561-578), and to observe a three-day fast. He also ordered that this matter be recorded and included in the History of Sui (from the History of Sui and Records of Retribution).
Qizhou
Lingyan Temple. In the sixteenth year of Emperor Wen of Sui (581-604), the monk Daoxiang died suddenly and went to the underworld, where he saw the Bodhisattva Mahasthamaprapta, who guided him to see hell. There was a notice that read: 'The novice monk Daohong made wontons for the monks and stole a bowl to eat first, so he should fall into the Iron Ball Hell.' However, Daohong had suffered from mouth sores for several years. Hearing Daoxiang's words, he set up offerings for the monks, as Daoxiang had seen. There were more than thirty people who were being punished. Daoxiang died thirteen times within seven days and saw the Bodhisattva pointing out the punishments. Daoxiang told these things to the people, and they immediately made compensation, and the notice disappeared. He also saw a notice that read:
此人盜僧杏樹。截作梳材。寺僧道郭。拾得殘木一橛。仍堪作梳。直八十錢。當墮火燒地獄。相還說之。郭聞說。即時償還。又煬帝二年。僧道明亡。同房僧玄緒。暮行野間。忽見寺。往投之。遇道明不異平日。見眾僧粥。皆作血色。舉體火然。緒具問之。明曰。此是地獄。吾為取僧柴一束煮染色。忘不賠償。當一年然足受罪。褰衣見膝下並焦黑。因曰。公幸為我。買柴百束。賠還常住。並寫法華經一部。可得免苦。緒許之。歸寺依言為辦。重往尋寺。寂無所見(出僧鏡錄)。
雍州
○長安縣趙文若。于大業中。死經七日。家人大斂。將欲入棺。乃縮一腳。家人懼怕不敢入棺。文若得活。眷屬喜問所由。文若報云。當死之時。見人引向閻羅王所。問文若。汝生存時。作何福業。文若答曰。受持金剛般若經。王嘆云。善哉。此福第一。汝雖福善。且將汝示其受罪之處。令一人引文若北行十步。至一墻孔。令文若入孔。隔壁有人引手從孔中捉文若頭引出。極大辛苦。得度墻外。見大地獄。鑊湯苦具。罪人受苦。不可具述。乃有眾多豬羊雞魚鵝鴨之屬。競來從文若債命。文若云。吾不食汝身。何故見逼。諸畜生等。各報云。汝往日時。某年某月某處。食我頭腳四支。節節分張。人各飲啖。何故諱之。文若見畜
【現代漢語翻譯】 現代漢語譯本： 有人偷盜寺廟裡的杏樹，砍伐后做成梳子的材料。寺廟裡的僧人郭知道這件事後，撿到了一塊剩餘的木頭，仍然可以做成梳子，價值八十文錢。按照因果報應，這應該墮入火燒地獄。有人把這個道理告訴了郭。郭聽了之後，立刻把錢償還給了寺廟。另外，隋煬帝大業二年（606年），僧人道明去世。同房的僧人玄緒，晚上在野外行走，忽然看見一座寺廟，就前去投宿。遇到了道明，和往常一樣。玄緒看見眾僧喝的粥，都是血紅色，身上都燃燒著火焰。玄緒詳細地詢問原因。道明說，『這裡是地獄。我因為拿了寺廟一捆柴來煮染料，忘記賠償，所以要燃燒一年來受罪。』道明撩起衣服，讓玄緒看自己的膝蓋以下都燒焦變黑了。於是道明說：『希望你能為我買一百捆柴，賠償給寺廟，並且抄寫一部《法華經》，就可以免除痛苦。』玄緒答應了他。回到寺廟后，按照道明說的話去做了。再次去尋找那座寺廟，卻什麼也看不見了。（出自《僧鏡錄》）。
雍州
長安縣的趙文若，在大業年間（605-618）去世，經過了七天。家人已經準備好殮葬，將要放入棺材的時候，趙文若卻縮回了一隻腳。家人非常害怕，不敢將他放入棺材。趙文若又活了過來。家人高興地詢問他死後發生的事情。趙文若說：『我死的時候，看見有人引我到閻羅王那裡。閻羅王問我，你活著的時候，做了什麼善事？』趙文若回答說：『我受持《金剛般若經》。』閻羅王讚歎說：『很好，這個福報是第一的。你雖然有福報，但是先帶你去看一下受罪的地方。』閻羅王讓一個人引趙文若向北走了十步，到一個墻洞那裡，讓趙文若進入洞中。隔壁有人從洞中抓住趙文若的頭拉出來，非常痛苦。趙文若出了墻外，看見大地獄，有鑊湯等各種刑具，罪人受苦的情形，無法詳細描述。有很多豬、羊、雞、魚、鵝、鴨等，都來向趙文若索命。趙文若說：『我不吃你們的肉，為什麼要逼迫我？』各種畜生都說：『你過去某年某月某地，吃我的頭、腳、四肢，每一塊都被分開，人們各自吃喝，為什麼要否認？』趙文若看見畜生
【English Translation】 English version: This person stole apricot trees from the monastery, cutting them down to make comb materials. The monk Guo of the monastery, knowing this, picked up a leftover piece of wood, which could still be made into a comb, worth eighty coins. According to karma, this should lead to falling into the burning hell. Someone told Guo this principle. Upon hearing this, Guo immediately returned the money to the monastery. Furthermore, in the second year of Emperor Yang of Sui's reign, Daye (606 AD), the monk Daoming passed away. The monk Xuanxu, who shared a room with him, was walking in the wilderness at night when he suddenly saw a monastery and went to seek lodging. He encountered Daoming, who was the same as usual. Xuanxu saw that the porridge the monks were drinking was all blood-red, and their bodies were burning with flames. Xuanxu inquired about the reason in detail. Daoming said, 'This is hell. I took a bundle of firewood from the monastery to boil dye, and I forgot to compensate for it, so I have to burn for a year to suffer the consequences.' Daoming lifted his clothes and showed Xuanxu that everything below his knees was charred black. So Daoming said, 'I hope you can buy a hundred bundles of firewood for me, compensate the monastery, and transcribe a copy of the 'Lotus Sutra', so that I can be freed from suffering.' Xuanxu agreed to him. After returning to the monastery, he did as Daoming said. When he went to look for the monastery again, he could not see anything. (From 'Monk Mirror Records').
Yong Prefecture
Zhao Wenruo of Chang'an County, died during the Daye period (605-618 AD), after seven days. The family had already prepared for the funeral and were about to put him in the coffin when Zhao Wenruo retracted one of his feet. The family was very afraid and did not dare to put him in the coffin. Zhao Wenruo came back to life. The family happily asked him what happened after his death. Zhao Wenruo said, 'When I died, I saw someone leading me to King Yama (閻羅王, the King of Hell). King Yama asked me, 'What good deeds did you do when you were alive?'' Zhao Wenruo replied, 'I uphold the 'Diamond Sutra' (金剛般若經, Vajracchedika Prajnaparamita Sutra).' King Yama praised, 'Very good, this merit is the first. Although you have merit, I will first take you to see the places of suffering.' King Yama had someone lead Zhao Wenruo ten steps north to a hole in the wall, and had Zhao Wenruo enter the hole. Someone on the other side of the wall grabbed Zhao Wenruo's head from the hole and pulled him out, which was very painful. Zhao Wenruo came out of the wall and saw the great hell, with cauldrons of boiling water and other instruments of torture. The suffering of the sinners cannot be described in detail. There were many pigs, sheep, chickens, fish, geese, ducks, etc., all coming to Zhao Wenruo to demand their lives. Zhao Wenruo said, 'I do not eat your flesh, why are you forcing me?' The various animals all said, 'In such and such year, such and such month, in such and such place, you ate my head, feet, limbs, every piece was separated, and people ate and drank, why do you deny it?' Zhao Wenruo saw the animals
引實。不敢拒逆。惟知一心念佛。深悔諸罪。不出余言。乃求諸畜。我得活時。具修福善報謝。諸畜見為修福。一時放卻。其引使人。將文若至王所。說見受罪處訖。王付一碗釘。令文若食之。並用五釘。釘文若頭頂。及以手足。然後發回。文若得蘇。具說此事。極患頭痛。及手足痛。久后修福。痛漸得瘥。從爾已來。精勤誦持金剛般若。不敢遺漏寸陰。但見道俗親疏。並勸受持般若。后因使至一驛廳上。暫時偃息。似如欲睡。於時夢見一青衣婦女。急速而來。請救乞命。文若驚寤。即喚驛長問云。汝不為吾。欲殺生否。驛長答云。實為公欲殺一小羊。文若問云。其羊作何色。答云。是青牸小羊。文若語云。汝急放卻。吾與價直。贖取放之。良由般若威力。冥資感應也(問曰。今人一生已來。烹宰六畜魚鳥等。難以數計。又諸劫賊殺害人民。不可計算。何以暴死還蘇者。不見一人耶。答曰。彼等罪重諸人。捨身即入八寒八熱大地獄中。長劫受苦。難有出期。故無人能見。今死而復甦。皆是邊獨小地獄耳。即小地獄。而罪重者。亦難得見。如上子鄰法師母。及下慧如同學之類是也)。
京城
○真寂寺。沙門慧如。少精勤苦行。師事信行。信行亡后。奉遵其法。隋大業中。因坐禪修定。遂七日不動。眾皆嘆
【現代漢語翻譯】 現代漢語譯本： 引路的人不敢違抗，只知道一心念佛，深深懺悔各種罪過，沒有說其他的話。於是他向那些牲畜祈求，說：『我如果能活下來，一定盡力修福行善來報答各位。』那些牲畜看到他要修福，一時都放了他。引路的人將文若帶到閻王那裡，說了他所見到的受罪之處。閻王給他一碗釘子，讓文若吃下去，並用五枚釘子釘住文若的頭頂以及手腳，然後把他送回。文若醒來后，詳細地說了這件事，非常痛苦，頭痛、手痛、腳痛。後來通過修福，疼痛漸漸痊癒。從此以後，他精勤地誦持《金剛般若經》（《金剛般若波羅蜜經》的簡稱），不敢浪費一寸光陰，只要見到僧俗親友，都勸他們受持《般若經》。後來因為出使，在一個驛站的廳堂上暫時休息，好像要睡著了。這時夢見一位穿著青衣的婦女，急忙趕來，請求救命。文若驚醒，立刻叫來驛站的負責人問道：『你是不是爲了我，想要殺生？』驛站負責人回答說：『確實是為您準備殺一隻小羊。』文若問：『那羊是什麼顏色的？』回答說：『是青色的小母羊。』文若說：『你趕快放了它，我給你錢，贖回放生。』這都是因為《般若經》的威力，在暗中資助感應啊。（有人問：『現在的人一生以來，烹殺的六畜魚鳥等，難以數計，又有那些劫匪殺害人民，不可計算，為什麼暴死後還魂的人，沒有見到一個呢？』回答說：『那些人罪孽深重，捨身之後就直接進入八寒地獄、八熱地獄中，長久地遭受痛苦，難以有脫離之期，所以沒有人能夠見到。現在死而復甦的，都是在邊地獄、孤獨地獄、小地獄中。即使是小地獄，罪孽深重的人，也很難見到。就像上面的子鄰法師的母親，以及下面的慧如同學之類。』）
京城
○真寂寺。沙門慧如。年少時精進勤苦修行，師事信行。信行去世后，奉行他的教法。隋朝大業年間（605-618年），因為坐禪修定，於是七天不動，眾人都讚歎。 English version: The escort dared not refuse, only knowing to single-mindedly recite the Buddha's name, deeply repenting of all sins, and said nothing else. Then he pleaded with the animals, saying, 'If I can live, I will surely cultivate blessings and perform good deeds to repay you all.' The animals, seeing that he was going to cultivate blessings, released him at once. The escort took Wen Ruo to King Yama, and told him about the places of suffering he had seen. King Yama gave him a bowl of nails, ordering Wen Ruo to eat them, and used five nails to nail Wen Ruo's head, hands, and feet, then sent him back. Wen Ruo woke up and described the event in detail, suffering greatly from headaches, hand pain, and foot pain. Later, through cultivating blessings, the pain gradually subsided. From then on, he diligently recited the Vajra Prajna Sutra (short for Vajra Prajna Paramita Sutra), not daring to waste a moment, and whenever he saw monks, laity, relatives, or friends, he would encourage them to uphold the Prajna Sutra. Later, while on a mission, he rested temporarily in the hall of a post station, seeming to fall asleep. At that time, he dreamed of a woman in green clothes rushing over, begging for her life to be saved. Wen Ruo woke up in surprise and immediately called the head of the post station and asked, 'Are you planning to kill a living being for me?' The head of the post station replied, 'Indeed, we are preparing to kill a lamb for you.' Wen Ruo asked, 'What color is the lamb?' The reply was, 'It is a small blue ewe.' Wen Ruo said, 'Quickly release it, I will give you the money to redeem and release it.' This was all due to the power of the Prajna Sutra, secretly aiding the response. (Someone asked, 'Now, people throughout their lives slaughter countless livestock, fish, and birds, and there are robbers who kill people incalculably. Why is it that not a single person has been seen to die suddenly and then revive?' The answer is, 'Those people's sins are heavy, and after death, they immediately enter the eight cold hells and eight hot hells, suffering for long kalpas, with little hope of escape, so no one can see them. Those who die and revive are all in the border hells, solitary hells, and small hells. Even in the small hells, those with heavy sins are difficult to see, like the mother of Dharma Master Zilin above, and the classmate Hui Ru below.')
Capital City
○ Zhenji Temple. The Shramana Hui Ru, in his youth, diligently practiced asceticism, studying under Xin Xing. After Xin Xing's death, he followed his teachings. During the Daye era (605-618 AD) of the Sui Dynasty, due to sitting in meditation and cultivating concentration, he remained motionless for seven days, and everyone praised him.
【English Translation】 The escort dared not refuse, only knowing to single-mindedly recite the Buddha's name, deeply repenting of all sins, and said nothing else. Then he pleaded with the animals, saying, 'If I can live, I will surely cultivate blessings and perform good deeds to repay you all.' The animals, seeing that he was going to cultivate blessings, released him at once. The escort took Wen Ruo to King Yama, and told him about the places of suffering he had seen. King Yama gave him a bowl of nails, ordering Wen Ruo to eat them, and used five nails to nail Wen Ruo's head, hands, and feet, then sent him back. Wen Ruo woke up and described the event in detail, suffering greatly from headaches, hand pain, and foot pain. Later, through cultivating blessings, the pain gradually subsided. From then on, he diligently recited the Vajra Prajna Sutra (short for Vajra Prajna Paramita Sutra), not daring to waste a moment, and whenever he saw monks, laity, relatives, or friends, he would encourage them to uphold the Prajna Sutra. Later, while on a mission, he rested temporarily in the hall of a post station, seeming to fall asleep. At that time, he dreamed of a woman in green clothes rushing over, begging for her life to be saved. Wen Ruo woke up in surprise and immediately called the head of the post station and asked, 'Are you planning to kill a living being for me?' The head of the post station replied, 'Indeed, we are preparing to kill a lamb for you.' Wen Ruo asked, 'What color is the lamb?' The reply was, 'It is a small blue ewe.' Wen Ruo said, 'Quickly release it, I will give you the money to redeem and release it.' This was all due to the power of the Prajna Sutra, secretly aiding the response. (Someone asked, 'Now, people throughout their lives slaughter countless livestock, fish, and birds, and there are robbers who kill people incalculably. Why is it that not a single person has been seen to die suddenly and then revive?' The answer is, 'Those people's sins are heavy, and after death, they immediately enter the eight cold hells and eight hot hells, suffering for long kalpas, with little hope of escape, so no one can see them. Those who die and revive are all in the border hells, solitary hells, and small hells. Even in the small hells, those with heavy sins are difficult to see, like the mother of Dharma Master Zilin above, and the classmate Hui Ru below.') Capital City ○ Zhenji Temple. The Shramana Hui Ru, in his youth, diligently practiced asceticism, studying under Xin Xing. After Xin Xing's death, he followed his teachings. During the Daye era (605-618 AD) of the Sui Dynasty, due to sitting in meditation and cultivating concentration, he remained motionless for seven days, and everyone praised him.
異之。以為入禪定也。既而慧如開目。涕泣交流。僧眾怪問之。答曰。火燒腳痛。待視瘡畢乃說。眾皆詰問。慧如曰。被閻羅王請行道七日滿。王問須見先亡知識否。如答。欲見二人。王即遣喚一人。惟見龜來䑛慧如足。目中淚出而去。更一人者。云罪重不可喚。令就見之。使者引慧如至獄門。門閉甚固。使呼守者。有人應聲。使者語慧如。師急避道。莫當門立。如始避而門開。大火從門流出。如鍛星火。迸著如腳。被燒之。舉目視門。門已閉訖。竟不得相見。王施絹三十疋。固辭。不許。云已遣送後房。眾僧爭往房視之。則絹在床矣。其腳燒瘡大如錢。百餘日乃愈(右二出冥報記○真寂寺。即今化度寺是也)。
六道集卷四
音釋
鶩
音務。野鴨。
鴟梟
上音笞。惡鳥。食小鳥。下音驕。不孝鳥。大則食其母。
嫗
音據去聲。老婦也。
灌佛
浴佛經說。人浴佛施錢寶。當分三分。一供佛。二供經法。三供僧用。
炘
音欣。熱也。又光盛也。
桔槔
上音戛。下音高。汲水機也。
殉
音徇。古或以土或木。作偶人。同殉葬。末世無知。以人同葬也。
囤
音豚。聚米穀器。俗名谷圍。
【現代漢語翻譯】 現代漢語譯本：
人們對此感到奇怪，認為慧如進入了禪定。不久，慧如睜開眼睛，淚流滿面。僧眾奇怪地詢問他，他回答說：『火燒腳很痛。』等檢視完瘡口后，他才說。眾人紛紛追問，慧如說：『我被閻羅王請去行道七日已滿。閻羅王問我想見已故的親友嗎？』我回答說：『想見兩個人。』閻羅王就派人去叫一個人，只見一隻烏龜來舔慧如的腳，眼中流著淚離開了。另一個人，說罪孽深重不能叫來，讓他自己去見。使者引慧如到地獄門前，門關得很緊。使者讓他呼喚守門人，有人應聲。使者告訴慧如：『法師快避開，不要站在門前。』慧如剛避開，門就開了，大火從門裡流出，像鐵匠鋪的火星一樣，濺到慧如的腳上，燒灼了他。他抬頭看門，門已經關上了，最終沒能相見。閻羅王賞賜絹三十匹，慧如堅決推辭，閻羅王不許，說已經送往後房。眾僧爭著去後房檢視，果然絹就在床上。他的腳上的燒瘡大如銅錢，一百多天才痊癒（以上二事出自《冥報記》，真寂寺，就是現在的化度寺）。
《六道集》卷四
音釋：
鶩（wù）：野鴨。
鴟梟（chī xiāo）：鴟（chī），音chī，惡鳥，吃小鳥。梟（xiāo），音xiāo，不孝之鳥，長大後會吃掉自己的母親。
嫗（yù）：音jù，去聲，老婦人。
灌佛（guàn fó）：《浴佛經》說，人浴佛施錢寶，應當分成三份，一份供佛，二份供經法，三份供僧人使用。
炘（xīn）：音xīn，熱，又指光芒旺盛。
桔槔（jié gāo）：桔（jié），音jié，槔（gāo），音gāo，汲水工具。
殉（xùn）：音xùn，古代有用土或木頭製作的偶像，一同殉葬。末世之人無知，用活人一同埋葬。
囤（dùn）：音tún，聚集米穀的器具，俗稱谷圍。 English version:
People found it strange, thinking that Huiru had entered samadhi (禪定, a state of meditative consciousness). Soon after, Huiru opened his eyes, tears streaming down his face. The monks asked him curiously, and he replied, 'My foot hurts from being burned by fire.' After examining the sore, he then spoke. The crowd pressed him for details, and Huiru said, 'I was invited by King Yama (閻羅王, the king of hell) to perform religious duties for seven days. King Yama asked if I wanted to see any deceased relatives or friends.' I replied, 'I want to see two people.' King Yama then sent someone to summon one person, and all that was seen was a turtle coming to lick Huiru's foot, tears in its eyes as it left. As for the other person, it was said that their sins were too heavy to be summoned, and he should go to see them himself. The messenger led Huiru to the gate of hell, which was tightly closed. The messenger told him to call out to the gatekeeper, and someone responded. The messenger told Huiru, 'Master, quickly step aside, do not stand in front of the gate.' As soon as Huiru stepped aside, the gate opened, and a great fire flowed out from the gate, like sparks from a blacksmith's forge, splashing onto Huiru's foot, burning him. He looked up at the gate, but it had already closed, and he was ultimately unable to see the person. King Yama bestowed thirty bolts of silk, but Huiru firmly declined. King Yama refused, saying that it had already been sent to the rear chamber. The monks rushed to the rear chamber to check, and indeed the silk was on the bed. The burn on his foot was as large as a coin, and it took more than a hundred days to heal (The above two incidents are from Ming Bao Ji (冥報記, Records of Retribution), Zhenji Temple (真寂寺), which is now Hudu Temple (化度寺)).
Shikido Shu (六道集, Collection of the Six Paths), Volume 4
Pronunciation and Explanation:
鶩 (wù): Wild duck.
鴟梟 (chī xiāo): 鴟 (chī), pronounced chī, a bad bird that eats small birds. 梟 (xiāo), pronounced xiāo, an unfilial bird that eats its mother when it grows up.
嫗 (yù): Pronounced jù, falling tone, an old woman.
灌佛 (guàn fó): The Bathing the Buddha Sutra (浴佛經) says that when people bathe the Buddha and donate money and treasures, they should divide it into three parts: one part for offering to the Buddha, two parts for offering to the scriptures, and three parts for the use of the Sangha (僧伽, monastic community).
炘 (xīn): Pronounced xīn, hot, also refers to bright and flourishing.
桔槔 (jié gāo): 桔 (jié), pronounced jié, 槔 (gāo), pronounced gāo, a water-drawing tool.
殉 (xùn): Pronounced xùn, in ancient times, idols made of earth or wood were used for burial. In later times, ignorant people buried living people together.
囤 (dùn): Pronounced tún, a container for storing rice and grain, commonly known as a grain bin.
【English Translation】 English version:
People found it strange, thinking that Huiru had entered samadhi (禪定, a state of meditative consciousness). Soon after, Huiru opened his eyes, tears streaming down his face. The monks asked him curiously, and he replied, 'My foot hurts from being burned by fire.' After examining the sore, he then spoke. The crowd pressed him for details, and Huiru said, 'I was invited by King Yama (閻羅王, the king of hell) to perform religious duties for seven days. King Yama asked if I wanted to see any deceased relatives or friends.' I replied, 'I want to see two people.' King Yama then sent someone to summon one person, and all that was seen was a turtle coming to lick Huiru's foot, tears in its eyes as it left. As for the other person, it was said that their sins were too heavy to be summoned, and he should go to see them himself. The messenger led Huiru to the gate of hell, which was tightly closed. The messenger told him to call out to the gatekeeper, and someone responded. The messenger told Huiru, 'Master, quickly step aside, do not stand in front of the gate.' As soon as Huiru stepped aside, the gate opened, and a great fire flowed out from the gate, like sparks from a blacksmith's forge, splashing onto Huiru's foot, burning him. He looked up at the gate, but it had already closed, and he was ultimately unable to see the person. King Yama bestowed thirty bolts of silk, but Huiru firmly declined. King Yama refused, saying that it had already been sent to the rear chamber. The monks rushed to the rear chamber to check, and indeed the silk was on the bed. The burn on his foot was as large as a coin, and it took more than a hundred days to heal (The above two incidents are from Ming Bao Ji (冥報記, Records of Retribution), Zhenji Temple (真寂寺), which is now Hudu Temple (化度寺)).
Shikido Shu (六道集, Collection of the Six Paths), Volume 4
Pronunciation and Explanation:
鶩 (wù): Wild duck.
鴟梟 (chī xiāo): 鴟 (chī), pronounced chī, a bad bird that eats small birds. 梟 (xiāo), pronounced xiāo, an unfilial bird that eats its mother when it grows up.
嫗 (yù): Pronounced jù, falling tone, an old woman.
灌佛 (guàn fó): The Bathing the Buddha Sutra (浴佛經) says that when people bathe the Buddha and donate money and treasures, they should divide it into three parts: one part for offering to the Buddha, two parts for offering to the scriptures, and three parts for the use of the Sangha (僧伽, monastic community).
炘 (xīn): Pronounced xīn, hot, also refers to bright and flourishing.
桔槔 (jié gāo): 桔 (jié), pronounced jié, 槔 (gāo), pronounced gāo, a water-drawing tool.
殉 (xùn): Pronounced xùn, in ancient times, idols made of earth or wood were used for burial. In later times, ignorant people buried living people together.
囤 (dùn): Pronounced tún, a container for storing rice and grain, commonly known as a grain bin.
餛飩
上音魂。下音吞去聲。厚味。或面或米粉作。內有饀。或圓或匾。亦名匾食。
裨
音悲。補也。益也。附也。
噭
同叫。
晃昱
上音黃上聲。寬明也。下音欲。日光。
寧波府鄮縣
附郭。鄮音茂。
烏石山
在鄮山阿育王寺東南十里。石上有袈裟紋。明顯可觀。
吳中石像
一維衛佛。即毗婆尸佛。一迦葉佛。浮海而來。在蘇州城內開元寺。康熙九年。有寄住僧法慧。募人裝金。使工匠改像為時相。全失本真。不久法慧與匠人俱亡。十九年。余到開元設供瞻禮。惋慨無已矣。
塔
梵語塔波。或云窣堵波。或雲浮圖。華言聚相。是藏佛舍利之冢。謂如來於三大無數劫。福慧熏修。眾德之餘。聚成舍利。或如來成道說法等處。皆建塔以表遺蹟。或有舍利。或無舍利。悉名佛塔。使人天瞻仰。滅罪生福。此方不達。以為風水。始由浙江錢塘江。每年數次。潮水忽至。浪頭涌高二三丈。溺舟壞舍。忠懿王。使力士射之不息。永明壽禪師。勸王建六和塔江邊鎮之。其潮遂寢。今時潮至。浪高不過數尺。因此後人效之以為風水。亦由如來德所加被福人。然須潔凈。不可穢污。方有徴驗。
舍利
【現代漢語翻譯】 現代漢語譯本 餛飩 上音魂。下音吞去聲。厚味。或用面或米粉製作。內有餡。或圓或扁。也叫扁食。 裨 音悲。補益。增益。輔助。 噭 同『叫』。 晃昱 上音黃上聲。寬廣明亮。下音欲。日光。 寧波府鄮縣 附郭。鄮音茂。 烏石山 在鄮山阿育王寺東南十里。石頭上有袈裟紋。明顯可見。 吳中石像 一為維衛佛（Vipassi Buddha，過去七佛之一）。即毗婆尸佛（Vipassi Buddha）。一為迦葉佛（Kassapa Buddha）。從海上而來。在蘇州城內開元寺。康熙九年（1670年），有寄住僧人法慧，募集資金為佛像貼金。使工匠將佛像改造成了當時的世俗形象，完全失去了原本的樣貌。不久法慧和工匠都去世了。康熙十九年（1680年），我到開元寺設供瞻仰禮拜，對此感到非常惋惜。 塔 梵語塔波（Thupa），或稱窣堵波（Stupa），或稱浮圖（Buddha）。漢譯為聚相，是用來埋藏佛舍利的墳冢。意思是如來經過三大無數劫，修習福慧，眾多功德的剩餘，聚集而成舍利。或者如來成道說法的地方，都建造塔來表示遺蹟。有的塔中有舍利，有的塔中沒有舍利，都叫做佛塔。使人天瞻仰，消除罪業，增長福報。這裡的人不明白這個道理，把它當做風水。起初是浙江錢塘江，每年數次，潮水突然到來，浪頭涌起二三丈高，淹沒船隻，毀壞房屋。忠懿王（錢俶）派力士射潮，但潮水沒有停止。永明壽禪師勸說忠懿王在江邊建造六和塔來鎮壓潮水，潮水才平息。現在潮水到來，浪高也不過幾尺。因此後人效仿這種做法，把它當做風水。這也是如來的功德所加被于有福之人。但是必須保持潔凈，不可玷污，才能有應驗。 舍利
【English Translation】 English version Wonton The upper sound is 'hun'. The lower sound is 'tun', departing tone. Rich flavor. Made with either flour or rice flour. Contains filling. Can be round or flat. Also called 'bian shi' (flat food). Bi Pronounced 'bei'. To supplement. To benefit. To assist. Jiao Same as 'jiao' (叫, to call). Huang Yu The upper sound is 'huang', rising tone. Broad and bright. The lower sound is 'yu'. Sunlight. Ningbo Prefecture, Mao County Attached to the city. 'Mao' is pronounced 'mao'. Wushi Mountain Located ten li southeast of Asoka Temple on Mao Mountain. There are kasaya (袈裟, monk's robe) patterns on the stone, clearly visible. Stone Statues in Wuzhong One is Vipassi Buddha (維衛佛, one of the past seven Buddhas). One is Kassapa Buddha (迦葉佛). They came from the sea and are located in Kaiyuan Temple in Suzhou city. In the ninth year of Kangxi (1670), a resident monk named Fa Hui raised funds to gild the statues. He had the craftsmen change the statues into contemporary secular figures, completely losing their original appearance. Soon after, both Fa Hui and the craftsmen died. In the nineteenth year of Kangxi (1680), I visited Kaiyuan Temple to make offerings and pay respects, and I deeply regretted this. Pagoda In Sanskrit, it's Thupa (塔波), or Stupa (窣堵波), or Buddha (浮圖). In Chinese, it's translated as 'ju xiang' (聚相, gathering of forms), which is a mound for burying Buddha's relics (舍利, sarira). It means that the Tathagata (如來, Thus Come One) cultivated blessings and wisdom for three great countless kalpas (劫, eons), and the remainder of numerous virtues gathered to form relics. Or, in places where the Tathagata attained enlightenment and preached the Dharma, pagodas are built to represent the remains. Some pagodas contain relics, and some do not, but all are called Buddha pagodas. They allow humans and devas (天, gods) to look up to them, eliminate sins, and generate blessings. People here do not understand this principle and treat it as feng shui (風水, geomancy). It started with the Qiantang River in Zhejiang, where tides suddenly arrived several times a year, with waves rising two or three zhang (丈, ancient unit of measurement) high, submerging boats and destroying houses. King Zhongyi (忠懿王, Qian Chu) sent strongmen to shoot at the tide, but it did not stop. Zen Master Yongming Shou (永明壽禪師) advised King Zhongyi to build the Liuhe Pagoda (六和塔) by the river to suppress the tide, and the tide subsided. Now, when the tide arrives, the waves are no more than a few chi (尺, ancient unit of measurement) high. Therefore, later generations imitated this practice and treated it as feng shui. This is also due to the blessings bestowed by the Tathagata on blessed people. However, it must be kept clean and not defiled in order to have verification. Sarira
此云佛身靈骨。釋迦如來涅槃。以悲願力。從胸涌出三昧火。而焚金軀。成末舍利。八斛四斗。大如豆或如麻。能放光現瑞。變化非一。天上。人間。龍中。起塔供養。滅罪生福。雖云八斛四斗。然亦出於數量之表。凡有緣求者。皆得之。
八難
一地獄。二畜生。三餓鬼。四長壽天。五北俱盧州。六盲聾瘖啞。七世智辯聰。八生在佛前佛後。此八皆為障道。不得見佛聞法。故名為難。
八關戒齋
一不殺生。二不偷盜。三不淫慾。四不妄語。五不飲酒。六不著香華鬘。不香涂身。七不歌舞倡妓。不往觀聽。八不坐臥高廣大床。九不非時食。前八名戒。后一午後非時不食名齋。合名八關戒齋。惟聽一日一夜受。或六齋日受。或十齋日受。或隨有暇日。即受。要從戒師明曉戒律者受。由受持此戒。即關閉地獄餓鬼畜生三惡道門。為人天路。出世因。成佛作祖之根本。功德不可思議。詳載諸經論。及八長養功德經。今亦集已成秩。名八關齋法。
齊武帝。永平元年。帝幸華林園。設八關齋戒。帝微時避難揭陽山中。累石為浮圖。忽有一樹生其側。狀如華蓋。后帝不豫。詔諸沙門祈佛七日。天香滿殿。
梁高祖武帝。造光宅同泰寺。國內普持六齋八戒。
周孝宣帝。重隆佛
【現代漢語翻譯】 現代漢語譯本： 這段文字描述的是佛身靈骨，也就是釋迦如來（Sakya Tathagata，佛教創始人）涅槃后留下的舍利。由於他的悲願力，從胸口涌出三昧火，焚燒了他的金身，形成了末舍利，總共有八斛四斗。這些舍利大小不一，有的像豆子，有的像麻籽，能夠放出光芒，顯現祥瑞，變化萬千。天界、人間、龍族都會建造佛塔來供養舍利，以消除罪業，增長福報。雖然說是八斛四斗，但實際上也超出了數量的限制，凡是有緣求取的人，都能得到舍利。
八難（Eight Difficulties，阻礙修行的八種障礙）
一、地獄（Naraka，受苦之處）。二、畜生（Tiryagyoni，動物）。三、餓鬼（Preta，飢餓的鬼魂）。四、長壽天（Dirghayu-deva，長壽的天神）。五、北俱盧州（Uttarakuru，四大部洲之一，享樂之地）。六、盲聾瘖啞（Blind, deaf, and mute，生理缺陷）。七、世智辯聰（Worldly wisdom and cleverness，世俗的聰明）。八、生在佛前佛後（Born before or after the Buddha，無法親見佛陀）。這八種情況都會阻礙修行，使人無法見到佛陀，聽聞佛法，所以被稱為『難』。
八關戒齋（Eight Precepts and Fasting，在家居士一日一夜受持的八條戒律）
一、不殺生（Not killing）。二、不偷盜（Not stealing）。三、不淫慾（Not engaging in sexual activity）。四、不妄語（Not lying）。五、不飲酒（Not drinking alcohol）。六、不著香華鬘，不香涂身（Not wearing garlands or using perfumes）。七、不歌舞倡妓，不往觀聽（Not singing, dancing, or watching performances）。八、不坐臥高廣大床（Not sitting or lying on high or luxurious beds）。九、不非時食（Not eating after noon）。前八條稱為戒，后一條午後非時食稱為齋。合起來稱為八關戒齋。只能一日一夜受持，或者在六齋日受持，或者在十齋日受持，或者在有空閑的日子受持。必須從明曉戒律的戒師處受持。通過受持這些戒律，就能關閉地獄、餓鬼、畜生三惡道之門，開闢人天之路，成為出世的因緣，成就佛陀和祖師的根本。功德不可思議，詳細記載在各種經論以及《八長養功德經》中。現在也已經彙集成冊，名為《八關齋法》。
齊武帝（Emperor Wu of Qi，南朝齊的皇帝），永平元年（483年），皇帝駕臨華林園，設立八關齋戒。皇帝年輕時爲了躲避災難，曾在揭陽山中用石頭壘成浮圖（Stupa，佛塔）。忽然有一棵樹生長在浮圖旁邊，形狀像華蓋。後來皇帝生病，詔令各位沙門（Sramana，出家修行者）祈求佛陀七天，殿中充滿天香。
梁高祖武帝（Emperor Wu of Liang，南朝梁的皇帝），建造光宅寺和同泰寺。國內普遍奉持六齋日和八戒。
周孝宣帝（Emperor Xiaoxuan of Zhou，北周的皇帝），重新興隆佛教。
【English Translation】 English version: This describes the spiritual relics of the Buddha's body. After Sakya Tathagata (the founder of Buddhism) entered Nirvana, due to his compassionate vows, a Samadhi fire emerged from his chest and burned his golden body, forming fine relics, totaling eight hu and four dou. These relics varied in size, some like beans and others like sesame seeds, capable of emitting light, manifesting auspicious signs, and undergoing countless transformations. Devas in the heavens, humans, and dragons would build pagodas to enshrine and make offerings to the relics, in order to eliminate sins and increase blessings. Although it is said to be eight hu and four dou, it actually exceeds the limitations of quantity. Anyone who is destined to seek them can obtain the relics.
The Eight Difficulties (Ashta-kshana, eight conditions that hinder spiritual practice)
- Hell (Naraka, a place of suffering). 2. Animals (Tiryagyoni, animals). 3. Hungry ghosts (Preta, hungry spirits). 4. Long-lived Devas (Dirghayu-deva, long-lived gods). 5. Uttarakuru (one of the four continents, a place of enjoyment). 6. Blind, deaf, and mute (physical defects). 7. Worldly wisdom and cleverness (secular intelligence). 8. Born before or after the Buddha (unable to personally see the Buddha). These eight conditions hinder spiritual practice, preventing people from seeing the Buddha and hearing the Dharma, so they are called 'difficulties'.
The Eight Precepts and Fasting (Ashtanga-sila-upavasatha, eight precepts observed by lay practitioners for one day and one night)
- Not killing. 2. Not stealing. 3. Not engaging in sexual activity. 4. Not lying. 5. Not drinking alcohol. 6. Not wearing garlands or using perfumes. 7. Not singing, dancing, or watching performances. 8. Not sitting or lying on high or luxurious beds. 9. Not eating after noon. The first eight are called precepts, and the last one, not eating after noon, is called fasting. Together, they are called the Eight Precepts and Fasting. They can only be observed for one day and one night, or on the six fasting days, or on the ten fasting days, or on any available day. They must be received from a precept master who is knowledgeable about the precepts. By observing these precepts, one can close the doors to the three evil realms of hell, hungry ghosts, and animals, open the path to humans and devas, become the cause for transcending the world, and become the foundation for achieving Buddhahood and becoming a patriarch. The merits are inconceivable, as detailed in various sutras and treatises, as well as the Sutra of the Merits of the Eight Lengthy Cultivations. It has now also been compiled into a book called 'The Method of the Eight Precepts and Fasting'.
Emperor Wu of Qi (Emperor Wu of the Southern Qi Dynasty), in the first year of Yongping (483 AD), the emperor visited Hualin Garden and established the Eight Precepts and Fasting. When the emperor was young, he took refuge in Jieyang Mountain to escape disaster, and piled up stones to build a stupa. Suddenly, a tree grew next to the stupa, shaped like a canopy. Later, the emperor fell ill and ordered all the Sramanas (ordained practitioners) to pray to the Buddha for seven days, and the palace was filled with heavenly fragrance.
Emperor Wu of Liang (Emperor Wu of the Southern Liang Dynasty) built the Guangzhai Temple and the Tongtai Temple. The six fasting days and eight precepts were widely observed throughout the country.
Emperor Xiaoxuan of Zhou (Emperor Xiaoxuan of the Northern Zhou Dynasty) revived Buddhism.
日。造素像四龕。一萬餘軀。寫般若經。二千卷。六齋八戒。常弘不絕。
魏孝武文帝。諱日上中興寺。建八關齋。中食竟。從臣袁敏孫等。更進魚肉。帝怒。並與免官。詔六宮舍女。皆持年三長齋。月六日受齋戒。
隋文帝。開皇十年。歲旱。詔曇延法師。率眾祈雨。雨不降。帝問何故。對曰。事由一二。帝遣京尹蘇成。問一二之意。延曰。陛下躬萬機之政。群臣致股肱之力。雖通治體。然俱愆玄化。欲雨不雨。事由一二也。帝識其意。敕有司擇日。于正殿設儀。請延升御。座授八戒。群臣以次受訖。方炎如焚。而大雨沛然傾注。帝悅。自是延每入朝。必親手奉御饌供之。詔興法師入太與殿。授菩薩戒。復詔天下正五九月。及六齋日。不得殺生命。
開皇十三年。冬十月。智者大師。過岳州。為刺史王宣武。授戒法。沙門曇捷等。請講金光明經。其俗聞法感化。一郡五縣。一千餘所。咸舍漁捕。
晉簡文帝。有烏巢太極殿。召曲安遠筮之曰。西南女人師。能除此怪。時尼道容。住歷陽烏江寺。召見。帝以華置席下。驗其凡聖。容所坐華不萎。謂帝曰。陛下當奉行八關齋戒。自然消弭災怪。帝如言行之。群烏運巢而去。敕建新林寺以居之。
侍郎白居易。字樂天。自號香山居士。嘗勸
【現代漢語翻譯】 現代漢語譯本 日。建造了四個佛像龕，有一萬多尊佛像。抄寫《般若經》二千卷。堅持六齋日和八戒，從不間斷。 魏孝武文帝（532年-535年）。在日上中興寺，設立八關齋。中午用齋飯完畢后，下屬袁敏孫等人，又進獻魚肉。皇帝發怒，將他們免官。詔令後宮的女子，都要持每年三次的長齋，每月初六受齋戒。 隋文帝（581年-604年）。開皇十年（590年），發生旱災。詔令曇延法師，帶領眾人祈雨。但雨沒有降下來。皇帝問是什麼緣故。曇延回答說：『事情由一二造成。』皇帝派遣京尹蘇成，詢問一二的含義。曇延說：『陛下您親自處理各種政務，群臣盡心竭力。雖然治理得很好，但都違背了玄妙的教化。想下雨卻下不下來，事情由一二造成啊。』皇帝明白了其中的意思，命令有關部門選擇吉日，在正殿設定儀式，請曇延登上御座，授予八戒。群臣依次受戒完畢。當時天氣炎熱如焚，但突然下起了傾盆大雨。皇帝很高興。從此以後，曇延每次入朝，皇帝必定親手奉上御膳供養他。詔令興法師進入太極殿，授予菩薩戒。又詔令天下在正月、五月、九月，以及六齋日，不得殺生。 開皇十三年（593年）冬十月，智者大師，路過岳州，為刺史王宣武，授予戒法。沙門曇捷等人，請求講解《金光明經》。當地百姓聽聞佛法后深受感化，整個郡的五個縣，一千多處地方，都停止了捕魚。 晉簡文帝（371年-372年）。有烏鴉在太極殿築巢，召來曲安遠占卜，他說：『西南方有女尼，能夠消除這個怪異現象。』當時尼姑道容，住在歷陽烏江寺。皇帝召見了她，用鮮花放在座位下，來驗證她的凡俗或聖潔。道容所坐的鮮花沒有枯萎。她對皇帝說：『陛下您應當奉行八關齋戒，自然就能消除災禍怪異。』皇帝按照她的話去做。群烏搬走鳥巢離開了。皇帝下令建造新林寺讓她居住。 侍郎白居易，字樂天，自號香山居士。曾經勸人
【English Translation】 English version Day. Constructed four niches for statues of Buddha, with over ten thousand statues. Transcribed the Prajna Sutra in two thousand volumes. Constantly upheld the six fast days and eight precepts without interruption. Emperor Xiaowu of Wei (532-535 AD). At the Zhongxing Temple in Rishang, established the Eight Precepts Fast. After finishing the midday meal, subordinates Yuan Min-sun and others, further presented fish and meat. The emperor was angered and dismissed them from their posts. Ordered the women of the six palaces to observe three long fasts each year, and to receive the precepts on the sixth day of each month. Emperor Wen of Sui (581-604 AD). In the tenth year of Kaihuang (590 AD), there was a drought. Ordered Dharma Master Tan Yan to lead the people in praying for rain. But the rain did not come. The emperor asked why. Tan Yan replied, 'The matter is due to one or two reasons.' The emperor sent the magistrate of the capital, Su Cheng, to ask the meaning of 'one or two.' Tan Yan said, 'Your Majesty personally handles all kinds of government affairs, and the ministers exert their utmost efforts. Although the governance is good, they have all violated the profound teachings. The rain does not come because of one or two reasons.' The emperor understood the meaning, and ordered the relevant departments to choose an auspicious day, set up a ceremony in the main hall, and invite Tan Yan to ascend the throne and bestow the eight precepts. The ministers received the precepts in order. At that time, the weather was as hot as fire, but suddenly a torrential rain poured down. The emperor was very happy. From then on, every time Tan Yan entered the court, the emperor would personally offer him royal meals. Ordered Dharma Master Xingfa to enter the Taiji Hall and bestow the Bodhisattva precepts. Also ordered the world not to kill living beings in the first, fifth, and ninth months, and on the six fast days. In the thirteenth year of Kaihuang (593 AD), in the tenth month of winter, Great Master Zhiyi, passed by Yuezhou, and bestowed the precepts on the governor Wang Xuanwu. The monks Tan Jie and others, requested to explain the Golden Light Sutra. The local people were deeply moved by hearing the Dharma, and in the five counties of the entire prefecture, more than a thousand places, all stopped fishing. Emperor Jianwen of Jin (371-372 AD). Crows built nests in the Taiji Hall, and Qu An-yuan was summoned to divination, he said, 'There is a female nun in the southwest who can eliminate this strange phenomenon.' At that time, the nun Daorong, lived in the Wujiang Temple in Liyang. The emperor summoned her, and placed flowers under the seat to test her ordinariness or holiness. The flowers under Daorong's seat did not wither. She said to the emperor, 'Your Majesty should observe the Eight Precepts Fast, and naturally eliminate disasters and strange phenomena.' The emperor did as she said. The crows moved their nests away. The emperor ordered the construction of Xinlin Temple for her to live in. The vice minister Bai Juyi, styled Letian, self-styled the Hermit of Xiangshan. Once advised people to
一百四十八人。結上生會。在缽塔寺。依如大師。受八關齋戒九度。
建業
即金陵。秦並天下。改為秣陵。吳時改為江寧府。高宗改建康。南聚寶門。外直道。名長干街。因名長干塔。永樂改為報恩塔。僧史略云。晉孝帝中。劉薩訶至丹陽。望見長干有異氣。于光處掘地。得舍利三顆。爪發各一。於是造塔。一級藏之。后增至三級。康僧所求舍利。亦藏其中。梁天監元年。立長干寺。出塔舍利及爪發。發青紺色。伸之隨手長短。放之則屈為蠡形。於是高大其塔。名阿育王塔。元末毀。永樂十年重建。純用五色琉璃磚瓦。凡九級。每級八門。舉高十四丈。照耀云日。上設黃金珠寶頂其輪相露盆鈴鐸。皆用銅。今無知者。易為鐵。塔時放光。或燈。或佛。或聲震如雷也。丹陽縣。在鎮江府。東南九十里。鎮江府。在金陵東南三百里。
附
云蓋山
○釋守颙。因供僧資物有餘。而僧無食堂。唸曰。既無食堂。可將僧余物造堂。以供僧食。遂造之。後代住持智禪師。夜坐丈室。忽聞焦灼氣。及枷鎖聲。視之。乃有荷火枷者。枷尾倚于門閫。智驚問曰。汝為誰。答。前住當山守颙也。不合將供僧物。造僧食堂。故受此苦。望為估直食堂。填設僧供。乃可免耳。智如其言。為償之。一夕夢颙謝
【現代漢語翻譯】 現代漢語譯本：一百四十八人聚集在一起，參加往生凈土的法會，在缽塔寺，跟隨如大師，受持八關齋戒九次。
建業
即金陵。秦朝吞併天下後，將此地改為秣陵。三國吳國時期，改為江寧府。南宋高宗時期，改為建康。南聚寶門外有一條直道，名為長干街，因此得名長干塔。明朝永樂年間（1403-1424）改為報恩塔。《僧史略》記載，晉孝武帝時期（373-396），劉薩訶到達丹陽，望見長干有奇異的光芒，于發光處挖掘，得到舍利三顆，爪和頭髮各一。於是建造塔，第一層藏入舍利。後來增至三層。康僧會所求得的舍利，也藏在其中。梁朝天監元年（502），建立長干寺，取出塔中舍利以及爪和頭髮，頭髮呈青紺色，伸展開可以隨手改變長短，放開則彎曲成海螺的形狀。於是增高加大這座塔，名為阿育王塔。元朝末年被毀壞，明朝永樂十年（1412）重建，全部使用五色琉璃磚瓦，共有九層，每層八個門，高十四丈，光彩照耀雲天。塔頂設有黃金珠寶頂，其輪相、露盤、鈴鐸，都用銅製成。現在無人知曉，將其換成了鐵。塔時常放出光芒，有時像燈，有時像佛，有時發出如雷般的震動聲。丹陽縣，位於鎮江府東南九十里。鎮江府，位於金陵東南三百里。
附錄
云蓋山
釋守颙因為供僧的物資有剩餘，而僧人沒有食堂，心想：既然沒有食堂，可以將僧人剩餘的物資用來建造食堂，以供僧人吃飯。於是建造了食堂。後來的住持智禪師，夜晚坐在丈室裡，忽然聞到焦灼的氣味，以及枷鎖的聲音。看見一個戴著火枷的人，枷鎖的尾部倚靠在門檻上。智禪師驚恐地問道：『你是誰？』回答說：『我是前任住持守颙。不應該將供僧的物資，用來建造僧人的食堂，所以遭受這樣的苦。希望能夠估算食堂的價值，填補僧人的供養，才可以免除此苦。』智禪師按照他所說的，進行了償還。一天晚上，夢見守颙前來道謝。
【English Translation】 English version: One hundred and forty-eight people gathered together to attend the Pure Land rebirth assembly at Bota Temple, following Master Ru, receiving the Eight Precepts nine times.
Jianye
That is, Jinling. After the Qin Dynasty unified the country, this place was changed to Moling. During the Wu period of the Three Kingdoms, it was changed to Jiangning Prefecture. During the reign of Emperor Gaozong of the Southern Song Dynasty, it was changed to Jiankang. Outside the South Jubao Gate, there is a straight road called Changgan Street, hence the name Changgan Pagoda. During the Yongle period (1403-1424) of the Ming Dynasty, it was changed to Bao'en Pagoda. The 'Monk History' records that during the reign of Emperor Xiaowu of the Jin Dynasty (373-396), Liu Sahe arrived in Danyang and saw a strange light in Changgan. He dug in the place where the light was emitted and obtained three relics, one nail and one hair each. So he built a pagoda, and the first layer contained the relics. Later it was increased to three layers. The relics sought by Kang Senghui were also stored in it. In the first year of Tianjian (502) of the Liang Dynasty, Changgan Temple was built, and the relics, nails, and hair in the pagoda were taken out. The hair was cyan in color, and it could be stretched to change its length at will, and when released, it would bend into the shape of a conch. So the pagoda was heightened and enlarged, and named Ashoka Pagoda. It was destroyed at the end of the Yuan Dynasty and rebuilt in the tenth year of Yongle (1412) of the Ming Dynasty. All of them used five-color glazed bricks and tiles. There were nine floors, each with eight doors, fourteen zhang high, shining brightly in the clouds and sun. The top of the pagoda was equipped with a golden jewel top, and its wheel phase, dew plate, and bells were all made of copper. Now no one knows, and they have been replaced with iron. The pagoda often emits light, sometimes like a lamp, sometimes like a Buddha, and sometimes emits a thunderous vibration. Danyang County is located ninety li southeast of Zhenjiang Prefecture. Zhenjiang Prefecture is located three hundred li southeast of Jinling.
Appendix
Yungai Mountain
釋Shì (釋, surname) Shouyong (守颙, personal name) had surplus materials for offering to the monks, but the monks did not have a dining hall. He thought: Since there is no dining hall, the surplus materials of the monks can be used to build a dining hall for the monks to eat. So he built the dining hall. The later abbot, Chan Master Zhi, was sitting in his room at night when he suddenly smelled a scorching smell and the sound of shackles. He saw a man wearing a fire shackle, with the end of the shackle leaning against the threshold. Chan Master Zhi asked in horror: 'Who are you?' He replied: 'I am the former abbot Shouyong. I should not have used the materials for offering to the monks to build a dining hall for the monks, so I am suffering this. I hope to estimate the value of the dining hall and make up for the monks' offerings, so that I can be spared this suffering.' Chan Master Zhi did as he said and compensated for it. One night, he dreamed that Shouyong came to thank him.
曰。賴師力。獲脫地獄。生人天中。三生后。復為僧。今門閫。燒痕猶存(出僧傳。並人天寶鑑)。 卍新續藏第 88 冊 No. 1645 六道集
六道集卷五
廣州南海寶象林沙門弘贊在犙輯
唐
京兆
○王明干。素不修善。因患暴死。將入地獄。見一僧教誦偈云。若人慾了知。三世一切佛。應當如是說。心造諸如來。誦此偈者。能排地獄諸苦。其人誦已。乃入見王。即誦偈。當誦偈時。聲所至處。受苦之人。皆得解脫。王遂放免。其偈是晉譯華嚴經文。與唐譯華嚴經。下二句稍別(出纂靈記○華嚴感應傳云。郭神亮。為冥使者。追至平等王所。因誦上四句偈王即放還。又有一人入地獄。將受罪即唱云。南無大方廣佛華嚴經。凡聞者。悉出地獄。由是而蘇。故今以此二事。置晚課施食之初也)。
兗州
○曲阜人倪氏。買得妻皇甫氏。為有疾病。祈禱泰山。稍得瘳愈。因被冥道。使為伺命。每被使。即死經一二日。事了以後。還復如故。前後取人亦眾。自云。曾被遣取鄉人龐領軍小女。為其庭前有齋壇讀誦。久不得入。少間屬讀誦稍閑。后因執燭者。詣病女處。乃隨而入。方取得去。問其取由。乃府君四郎所命。府君不知也。論說地獄。具有條貫。又云。
【現代漢語翻譯】 現代漢語譯本： （冥官）說：『依靠法師的力量，得以脫離地獄，轉生到人道或天道中。三世之後，又成為僧人。現在門檻上，燒過的痕跡依然存在。』（出自《僧傳》和《人天寶鑑》）。
《六道集》卷五
廣州南海寶象林沙門弘贊在犙輯
唐（公元618年-907年）
京兆
○ 王明干，平時不修善事，因為突發疾病而死。將要進入地獄時，見到一位僧人教他誦唸偈語說：『若人慾了知，三世一切佛，應當如是說，心造諸如來。』誦唸此偈的人，能夠排除地獄的各種痛苦。這個人誦唸之後，就去見閻王。當誦唸偈語時，聲音所到達的地方，受苦的人都得到解脫。閻王於是放了他。這偈語是晉朝翻譯的《華嚴經》經文，與唐朝翻譯的《華嚴經》相比，下面兩句稍有不同。（出自《纂靈記》。《華嚴感應傳》記載：郭神亮，作為陰間的使者，被追到平等王那裡，因為誦唸上面的四句偈語，平等王就放他還陽。又有一個人進入地獄，將要受罪時，就唱唸『南無大方廣佛華嚴經』，凡是聽到的人，都脫離了地獄。因此而甦醒。所以現在用這兩件事，放在晚課施食的開始。）
兗州
○ 曲阜人倪氏，買得妻子皇甫氏。因為她有疾病，祈禱泰山，稍微得到好轉。因此被陰間任命為伺命。每次被派遣，就死去一兩天。事情了結以後，又恢復如初。前後抓的人也很多。自己說，曾經被派遣去抓鄉人龐領軍的小女兒，因為她的庭前有齋壇在讀誦經文，很久都無法進入。過了一會兒，等到讀誦稍微停歇，後來因為執燭的人，到生病女兒的地方，於是就跟隨著進入，才抓到她帶走。問她抓人的原因，是府君四郎所命令的。府君不知道這件事。論說地獄的情況，很有條理。又說：
【English Translation】 English version: He said, 'Relying on the power of the Dharma master, I was able to escape from hell and be reborn in the realm of humans or gods. After three lifetimes, I became a monk again. Now, the burn marks on the threshold still remain.' (From 'Biographies of Monks' and 'Mirror of Humans and Gods').
Collection of the Six Realms, Volume 5
Compiled by Śramaṇa Hongzan of Bao Xiang Forest Monastery in Nanhai, Guangzhou
Tang Dynasty (618-907 AD)
Jingzhao
○ Wang Minggan, who usually did not cultivate good deeds, died suddenly from illness. When he was about to enter hell, he saw a monk teaching him to recite a verse, saying: 'If one wishes to fully understand, all the Buddhas of the three worlds, one should say thus, the mind creates all the Tathagatas.' One who recites this verse can eliminate all the sufferings of hell. After this person recited it, he went to see King Yama. When reciting the verse, wherever the sound reached, those suffering were liberated. King Yama then released him. This verse is from the Jin Dynasty translation of the 'Avatamsaka Sutra', which differs slightly in the last two lines compared to the Tang Dynasty translation. (From 'Zuan Ling Ji'. 'Avatamsaka Sutra Response Records' states: Guo Shenliang, as a messenger of the underworld, was pursued to the place of King Equality. Because he recited the above four lines of the verse, King Equality released him to return to life. Also, a person entered hell and was about to be punished when he chanted 'Namo Mahavaipulya Buddha Avatamsaka Sutra'. All who heard it were released from hell. Therefore, he revived. Therefore, these two events are now placed at the beginning of the evening recitation and food offering.)
Yanzhou
○ Ni of Qufu bought Huangfu as his wife. Because she had an illness, he prayed to Mount Tai, and she slightly recovered. Therefore, she was appointed by the underworld to be a Siming (controller of destiny). Each time she was sent on a mission, she would die for a day or two. After the matter was completed, she would return to normal. She had taken many people before and after. She herself said that she had been sent to take the youngest daughter of Pang, the military leader of the village, because there was a vegetarian altar in her courtyard where scriptures were being recited, and she could not enter for a long time. After a while, when the recitation subsided slightly, later because the person holding the candle went to the sick daughter's place, she followed and entered, and then took her away. When asked about the reason for taking her, it was ordered by Lord Four of the government. The Lord did not know about this matter. Discussing the conditions of hell, it was very organized. She also said:
地下訴說生人。非止一二。但人微有福報。追不可得。如其有罪。攝之則易。皇甫現被使役。至今猶存。今其夫作生伺命者。兗州亦見有三四人。但不知其姓名耳(出冥報拾遺)。
陳郡
○謝弘敬妻。高陽許氏。武德初年遇患。死經四日而蘇。說云。被二三十人拘至地獄。少間有吏抱案。引入見王問曰。汝解絃管否。許云不解。王曰。宜早放還。不須留也。執案人云。娘子功德力雖強。然為先有少罪。隨便受卻。身業俱凈。豈不快哉。更別引入一大院。其門極小。亦多見有人受罪。許甚驚懼。乃求于執案者曰。生平修福。何罪而至斯耶。答曰。娘子。曾以不凈碗。盛食與親。須受此罪。方可得去。遂以銅汁灌口。非常苦毒。時見姑夫。沈吉光。語云。可於此執案主人處。受一本經。記取將歸。受持勿怠。自今已去。保年八十有餘。許生曾未誦經。蘇后遂誦得經一卷。詢訪人間。所未曾有。今見受持讀誦不輟。其經現在。文多不載。比蘇活時。口內焦爛。許之從父。弟仁則。說之云爾。
遂州
○總管府記室參軍孔恪。武德中暴病死。一日而蘇。自說被收至官所。問何故殺牛兩頭。恪云不殺。官曰。汝弟證汝殺。何故不認。因呼恪弟。弟死已數年矣。既至。枷械甚艱。官問。汝所言兄殺牛虛
【現代漢語翻譯】 現代漢語譯本： 地府會訴說活人的罪過，並非只有一兩件。但是如果人稍微有點福報，就無法追捕到他；如果他有罪，捉拿他就很容易。皇甫現被役使，至今還活著。現在他的丈夫是負責記錄生死簿的官員。在兗州也見到有三四人這樣的人，只是不知道他們的姓名罷了（出自《冥報拾遺》）。 陳郡 謝弘敬的妻子，是高陽許氏，在武德年間（618-626）初年患病去世，過了四天後又甦醒過來。她說，被二三十人拘禁到地獄。不久，有個官吏拿著案卷，領她去見閻王，閻王問：『你懂得音樂嗎？』許氏說不懂。閻王說：『應該早點放她回去，不必留她。』執案的人說：『這位娘子的功德力雖然很強，但是因為先前犯過一些小罪，隨便受點懲罰，就能身業清凈，豈不是很快樂？』又領她到一座大院子，門很小，也看到很多人在受罪。許氏非常驚恐，就向執案的人求情說：『我生平修福，為什麼會有罪而到這裡來呢？』回答說：『娘子，你曾經用不乾淨的碗盛食物給親人吃，必須受這個罪，才可以離開。』於是用銅汁灌她的口，非常痛苦。當時她看見姑父沈吉光，告訴她說：『可以在這裡的執案主人處，接受一本經書，記住帶回去，受持不要懈怠。從今以後，保證你可以活到八十多歲。』許氏生前沒有誦過經，甦醒后就能誦讀一卷經書，詢問人間，是從來沒有過的。現在她受持讀誦不停止。那本經書現在還在，文字很多，就不全部記載了。許氏的堂叔的弟弟仁則，是這樣說的。 遂州 總管府記室參軍孔恪，在武德年間（618-626）突然生病去世，一天後又甦醒過來。他自己說被抓到官府，官府問他為什麼殺了兩頭牛。孔恪說沒殺。官府說：『你弟弟證明你殺了，為什麼不承認？』於是叫來了孔恪的弟弟，他弟弟已經死了好幾年了。來到后，帶著枷鎖，非常痛苦。官府問：『你所說的哥哥殺牛是虛假的嗎？』
【English Translation】 English version: The underworld speaks of the sins of the living, and it's not just one or two cases. However, if a person has even a little bit of good fortune, they cannot be caught; if they are guilty, it is easy to apprehend them. Huangfu Xian is still alive and being employed in service. Now, her husband is an official responsible for recording the book of life and death. In Yanzhou, there are also three or four such people, but their names are unknown (from 'Gleanings from Reports of Retribution'). Chen Commandery Xie Hongjing's wife, from the Xu family of Gaoyang, fell ill and died in the early years of the Wude era (618-626), but revived after four days. She said that she was detained by twenty or thirty people and taken to hell. Soon, an official holding a file led her to see the King of Hell, who asked: 'Do you understand music?' Xu said she did not. The King said: 'She should be sent back early; there is no need to keep her.' The official in charge of the file said: 'Although this woman's merit is strong, she has committed some minor sins in the past. If she receives some punishment, her karma will be cleansed, wouldn't that be good?' She was then led to a large courtyard with a very small gate, where she saw many people suffering. Xu was very frightened and pleaded with the official in charge, saying: 'I have cultivated blessings throughout my life. Why have I come here because of sin?' The official replied: 'Madam, you once used unclean bowls to serve food to your relatives. You must suffer this punishment before you can leave.' Then, molten copper was poured into her mouth, which was extremely painful. At that time, she saw her uncle-in-law, Shen Jiguang, who told her: 'You can receive a scripture from the master in charge here, remember it, take it back, and uphold it diligently. From now on, I guarantee that you will live to be over eighty years old.' Xu had never recited scriptures before, but after waking up, she was able to recite a volume of scripture, which had never been seen in the human world. Now she upholds and recites it without stopping. The scripture is still there, but the text is too long to record in full. Xu's paternal uncle's younger brother, Renze, said this. Sui Prefecture Kong Ke, a registrar in the General's Office, suddenly fell ill and died in the Wude era (618-626), but revived after one day. He said that he was taken to the government office, where he was asked why he had killed two cows. Kong Ke said he had not. The official said: 'Your younger brother testified that you killed them. Why don't you admit it?' Then, Kong Ke's younger brother was summoned, who had been dead for several years. When he arrived, he was in shackles and very distressed. The official asked: 'Is what you said about your brother killing the cows false?'
實。弟曰。兄前奉使招慰獠賊。使我殺牛會之。實奉兄命。非自殺也。恪曰。使弟殺牛會獠是實。然國事也。恪有何罪焉。官曰。汝殺會獠。以招慰為功。用求官賞。以為己利。何云國事也。因謂恪弟曰。以汝證兄。故久留汝。兄今既遣汝殺。汝便無罪。放任受生。言訖弟忽不見。亦竟不得言敘。官又問恪。因何復殺兩鴨。恪曰。前任縣令。殺鴨供官客耳。豈恪罪耶。官曰。官客自有料無鴨。汝以鴨供之。將以美譽。非罪如何。又問。何故復殺雞卵六枚。曰平生不食雞卵。惟憶年九歲時。寒食日。母曾與六卵。因煮食之。官曰。然欲推罪母么。恪曰。不敢。但說其因耳。此自恪殺之也。官曰。汝殺他命。當自受之。言訖。忽有數十人。皆來執恪將出去。恪大呼曰。官府亦大枉濫。官聞之呼還曰。何枉濫。恪曰。生來有罪。皆不見遺。生來修福。皆不見記者。豈非濫也。官問主司。恪有何福何為不錄。主司對曰。福亦皆錄。量罪多少。若福多罪少。令先受福。罪多福少。先令受罪。然恪福少罪多。故未論其福。官怒曰。雖先受罪。何不唱福示之。命鞭主司一百。倏忽鞭訖。血流濺地。既而唱恪生來所修之福。亦無遺者。官謂恪曰。汝應先受罪。我更令汝歸七日。可勤追福。因遣人送出。遂蘇。恪大集僧尼行道懺悔。精勤
【現代漢語翻譯】 現代漢語譯本： 實（人名）說：『哥哥之前奉命去招撫安撫那些獠賊（古代對南方少數民族的蔑稱），讓我殺牛來宴請他們。我確實是奉了哥哥的命令，不是我自己要殺的。』恪（人名）說：『讓弟弟殺牛宴請獠賊是事實，但這屬於國家大事，我有什麼罪呢？』官員說：『你殺牛宴請獠賊，把招撫安撫作為功勞，用來謀求官職賞賜，當作自己的利益，怎麼能說是國家大事呢？』於是對恪的弟弟說：『因為你指證你的哥哥，所以才把你久留。現在你哥哥已經承認是你殺的，你就沒有罪了。放你投生去吧。』說完，恪的弟弟忽然不見了，最終也沒能申訴。官員又問恪：『你為什麼又殺了兩個鴨子？』恪說：『是前任縣令，殺了鴨子來供給官府的客人罷了，這難道是我的罪嗎？』官員說：『官府的客人自有供給，沒有鴨子這一項。你用鴨子來供給他們，是爲了博取美名，怎麼能說不是罪呢？』又問：『為什麼又殺了六個雞蛋？』恪說：『我平生不吃雞蛋，只記得九歲的時候，寒食節那天，母親曾經給了我六個雞蛋，因此煮來吃了。』官員說：『難道要推罪給你的母親嗎？』恪說：『不敢。只是說出原因罷了。這確實是我自己殺的。』官員說：『你殺了它們的命，應當自己承受。』說完，忽然有幾十個人，都來抓住恪要帶出去。恪大聲呼喊道：『官府也太冤枉濫用了職權！』官員聽到后叫住他，說：『哪裡冤枉濫用了職權？』恪說：『生來所犯的罪，都沒有遺漏；生來所修的福，都沒有被記錄，這難道不是濫用職權嗎？』官員問主管的官員：『恪有什麼福德，為什麼沒有記錄？』主管的官員回答說：『福德也都記錄了，只是衡量罪的多少。如果福多罪少，就讓他先享受福報；罪多福少，就先讓他承受罪報。然而恪的福少罪多，所以還沒有論及他的福報。』官員怒道：『即使先承受罪報，為什麼不宣唱他的福德讓他知道呢？』命令鞭打主管官員一百下。很快鞭打完畢，血流滿地。之後，宣唱恪生來所修的福德，也沒有遺漏的。官員對恪說：『你應當先承受罪報，我再讓你回去七天，可以勤奮地追修福德。』於是派人送他出去，恪就甦醒了。恪大舉召集僧尼，舉行法事懺悔，非常精勤。
【English Translation】 English version: Shi (person's name) said, 'My elder brother previously received the order to pacify and appease the Liao bandits (a derogatory term for ethnic minorities in southern China in ancient times), and instructed me to kill a cow to host them. I indeed followed my elder brother's orders, it was not my own intention to kill it.' Ke (person's name) said, 'It is true that I asked my younger brother to kill a cow to host the Liao bandits, but this was a matter of national importance, what crime have I committed?' The official said, 'You killed a cow to host the Liao bandits, and used the pacification as a merit to seek official positions and rewards, treating it as your own benefit, how can you say it is a matter of national importance?' Then he said to Ke's younger brother, 'Because you testified against your elder brother, I have detained you for a long time. Now that your elder brother has admitted that you killed the cow, you are not guilty. I will release you to be reborn.' After saying this, Ke's younger brother suddenly disappeared, and ultimately could not make his case. The official then asked Ke, 'Why did you kill two ducks?' Ke said, 'It was the previous county magistrate who killed the ducks to supply the official guests, how can this be my crime?' The official said, 'The official guests have their own supplies, and there is no item for ducks. You used ducks to supply them, in order to gain a good reputation, how can you say it is not a crime?' He then asked, 'Why did you kill six chicken eggs?' Ke said, 'I never eat chicken eggs in my life, I only remember that when I was nine years old, on the Cold Food Festival, my mother gave me six eggs, so I boiled and ate them.' The official said, 'Do you want to blame your mother?' Ke said, 'I dare not. I am just stating the reason. It was indeed I who killed them.' The official said, 'You killed their lives, you should bear the consequences yourself.' After saying this, suddenly dozens of people came and grabbed Ke to take him away. Ke shouted loudly, 'The government is abusing its power!' The official heard this and stopped him, saying, 'Where is the abuse of power?' Ke said, 'The sins I have committed since birth have not been overlooked; the merits I have cultivated since birth have not been recorded, is this not an abuse of power?' The official asked the official in charge, 'What merits does Ke have, why have they not been recorded?' The official in charge replied, 'The merits have also been recorded, but the amount of sin is measured. If there are more merits than sins, he will be allowed to enjoy the blessings first; if there are more sins than merits, he will be allowed to suffer the punishment first. However, Ke has few merits and many sins, so his merits have not yet been discussed.' The official said angrily, 'Even if he suffers the punishment first, why not announce his merits to let him know?' He ordered the official in charge to be whipped one hundred times. Soon the whipping was completed, and blood flowed all over the ground. After that, Ke's merits cultivated since birth were announced, and nothing was omitted. The official said to Ke, 'You should suffer the punishment first, and I will let you go back for seven days, so that you can diligently cultivate merits.' Then he sent someone to send him out, and Ke woke up. Ke gathered monks and nuns to perform rituals of repentance, very diligently.
苦行。自說其事。至七日。家人辭決。俄而命終。臨家兄為遂府屬。故委之也。
馮翊
○李山龍。為左監門校尉。以武德中暴亡。而心上不冷。如掌許。家人未忍殯殮。至七日而蘇。說云。當死時。被冥收錄。至一官曹廳。甚弘壯廣大。庭內有囚數千人。或枷鎖。或杻械。皆北面立滿庭中。吏將山龍至廳下。天官坐高床。侍衛如王者。山龍問吏。此何官。吏曰。是王也。山龍前至階下。王問。汝生平作何福業。山龍對曰。鄉人每設齋講。恒施物同之。王曰。汝身作何善業。山龍曰。誦法華經兩卷。王曰。大善。可升階。既升廳上。東北間有一高座。如講座者。王指座。謂山龍曰。可升此座誦經。山龍奉命至側。王即起立曰。請法師升座。山龍升座訖。王乃向之而坐。山龍開經曰。妙法蓮華經序品第一。王曰。請法師止。山龍即止。下座復立階下。顧庭內向囚已盡。無一人在者。王謂山龍曰。君誦經之福。非惟自利。乃令庭內眾囚。皆以聞經題獲免。豈不善哉。今放君還去。山龍拜辭。行數十步。王復呼還。謂吏曰。可將此人歷觀諸獄。吏即將山龍東行百餘步。見一鐵城。甚廣大。上屋覆其城。城傍多有小牕。或大如小盤。或如盂碗。見諸男女。從地飛入牕中。即不復出。山龍怪問。吏曰。此是大地獄中
【現代漢語翻譯】 現代漢語譯本： 苦行僧講述了自己的經歷。到了第七天，家人訣別。不久就去世了。因為臨家哥哥是遂府的官員，所以委託他處理後事。
馮翊
李山龍，擔任左監門校尉。在武德年間（618-626）暴病身亡，但是心口還有一塊地方是溫暖的，像手掌那麼大。家人不忍心立即殯葬，過了七天才甦醒。他說，死的時候，被陰間收錄。到了一個官曹的廳堂，非常宏偉廣大。庭院內有囚犯數千人，有的帶著枷鎖，有的帶著刑具，都面朝北站滿了庭院。官吏將李山龍帶到廳堂下。天官坐在高高的床上，侍衛如同王者。李山龍問官吏，這是什麼官。官吏說，這是閻王。李山龍走到臺階下。閻王問，你生平做了什麼善事。李山龍回答說，鄉里人每次設齋講經，我總是捐助財物。閻王說，你自身做了什麼善事。李山龍說，誦讀《法華經》兩卷。閻王說，很好。可以上臺階。李山龍上了廳堂，東北角有一個高座，像是講座。閻王指著座位，對李山龍說，可以登上這個座位誦經。李山龍遵命走到座位旁。閻王立即起身說，請法師升座。李山龍登上座位后，閻王就面向他坐下。李山龍開始誦經，說，《妙法蓮華經序品第一》。閻王說，請法師停止。李山龍就停止了，下座后又站在臺階下。回頭看庭院內的囚犯已經全部消失，沒有一個人在那裡。閻王對李山龍說，你誦經的福報，不僅僅是自己受益，還使得庭院內的眾多囚犯，都因為聽聞經題而獲得解脫。難道不是善事嗎？現在放你回去。李山龍拜謝告辭。走了數十步，閻王又叫他回去，對官吏說，可以帶這個人去參觀各個地獄。官吏就帶著李山龍向東走了百餘步，看見一座鐵城，非常廣大，上面有屋頂覆蓋著整個城。城邊有很多小窗戶，有的像小盤子那麼大，有的像盂碗那麼大。看見許多男女，從地上飛入窗戶中，就再也沒有出來。李山龍奇怪地詢問。官吏說，這是大地獄中...
【English Translation】 English version: Ascetic practice. He recounted his own experiences. On the seventh day, his family bid him farewell. Soon after, he passed away. Because a neighbor was an official in Sui Prefecture, the matter was entrusted to him.
Fengyi
Li Shanlong, who served as the Left Gate Guard Commandant, died suddenly during the Wude era (618-626), but a spot on his chest remained warm, about the size of a palm. His family couldn't bear to immediately proceed with the funeral. On the seventh day, he revived. He said that when he died, he was taken into the underworld. He arrived at the hall of an official, which was very grand and vast. There were thousands of prisoners in the courtyard, some with yokes and chains, others with cangues, all facing north, filling the courtyard. The officer brought Li Shanlong to the hall below. The celestial official sat on a high platform, with attendants like a king. Li Shanlong asked the officer, 'What official is this?' The officer said, 'This is King Yama.' Li Shanlong went to the bottom of the steps. King Yama asked, 'What good deeds have you done in your life?' Li Shanlong replied, 'Whenever the villagers hold vegetarian feasts and lectures, I always donate goods.' King Yama said, 'What good deeds have you done yourself?' Li Shanlong said, 'I have recited two volumes of the Lotus Sutra.' King Yama said, 'Very good. You may ascend the steps.' After Li Shanlong ascended the hall, there was a high seat in the northeast corner, like a lecture seat. King Yama pointed to the seat and said to Li Shanlong, 'You may ascend this seat and recite the sutra.' Li Shanlong obeyed and went to the side of the seat. King Yama immediately stood up and said, 'Please, Dharma Master, ascend the seat.' After Li Shanlong ascended the seat, King Yama faced him and sat down. Li Shanlong began to recite the sutra, saying, 'The Wonderful Dharma Lotus Flower Sutra, Chapter One: Introduction.' King Yama said, 'Please, Dharma Master, stop.' Li Shanlong stopped, descended from the seat, and stood at the bottom of the steps again. Looking back, the prisoners in the courtyard had all disappeared, not a single one was there. King Yama said to Li Shanlong, 'The merit of your reciting the sutra not only benefits yourself, but also allows the many prisoners in the courtyard to be liberated by hearing the title of the sutra. Isn't that a good deed? Now, I will let you return.' Li Shanlong bowed and took his leave. After walking dozens of steps, King Yama called him back and said to the officer, 'You may take this person to visit the various hells.' The officer then took Li Shanlong eastward for over a hundred steps and saw an iron city, very vast, with a roof covering the entire city. There were many small windows along the side of the city, some as large as small plates, others as large as bowls. He saw many men and women flying from the ground into the windows, never to come out again. Li Shanlong asked in surprise. The officer said, 'This is in the great hell...'
。多有分隔。罪計各異。此諸人者。各隨本業赴獄受罪耳。山龍聞之悲懼。稱南無佛。請吏求出。至院門。見一大鑊。火猛湯沸。傍有二人坐睡。山龍問之。二人曰。我罪報入此鑊湯。蒙賢者稱南無佛。故獄中諸罪人。皆得一日休息。疲睡耳。山龍又稱南無佛。吏謂山龍曰。官府數移改。今王放君去。可白王請抄。若不爾。恐他官不知。復追錄君。山龍即詣王請抄。王命紙書一行字。付吏曰。為取五道等署。吏受命。將山龍更歷兩曹各廳事。侍衛亦如此。王乃遣吏皆取其官署。各書一行訖。付山龍。龍持出至門。有三人謂山龍曰。王放君去。可不多少。乞遺我等。山龍未言。吏謂山龍曰。王放君。不由彼。然彼三人者。是前收錄君使。一是繩主。當以赤繩縛君者。一是棒主。當以棒擊君頭者。一是袋主。當以袋吸君氣者。見君得還。故乞物耳。山龍惶懼。謝三人曰。愚不識公。請至家備物。但不知何處送之。三人曰。於水邊。若樹下燒之。山龍許諾。吏送歸家。見親眷正哭。經營殯具。山龍入至尸傍即蘇。後日剪紙作錢帛並酒食。自送水邊燒之。忽見三人來謝曰。蒙君不失信。重相贈遺。愧荷。言畢不見。山龍自向總持寺主說。寺主傳向臨說(右三出冥報記)。
新羅國
○釋順璟者。浪郡人也。本土之
氏族。東夷之家系。璟在本國。稍多著述。亦有傳來中原者。其所宗法相。大乘了義教也。見華嚴經中。始從發心。便成佛已。乃生謗毀不信。即云。當啟手足。命弟子輩。扶掖下地。地則徐裂。璟身俄墜。時言生身陷地獄焉。於今見坑。廣長丈餘。號順璟捺落迦也(出宋高僧傳○璟既宗大乘經教。豈不見法華經云。一稱南無佛。皆已成佛道。圓覺經云。眾生本來成佛。而獨疑于華嚴。既不知教外別傳之宗。寧不識圓頓之旨。景實未深悟了義之教。唯以文字見解。自取坑陷歟)。
括州
○刺史樂安任義方。武德年中。死經數日而蘇。自云。被引見閻羅王。王令人引示地獄之處。所說與佛經不殊。又云。地下晝夜昏暗。如霧中行。於時其家。以義方心上少有溫氣。遂即請僧行道。義方乃于地下。聞[言*奉]經讚唄聲。王檢其案。謂吏曰。未合即死。何因錯追。遂放令歸。義方出度三關。關吏皆睡。送人云。但尋唄聲。當即到舍。行見一大坑當道。意欲跳過。遂落坑中。應時即起。論說地獄。𦘕地成圖。其後所得俸祿。皆造經像。曾寫金剛般若千餘卷。是義方自說(出冥報拾遺○隨愿往生經云。普廣菩薩白佛言。若善男女。未終之時。逆修生七。然燈懸幡。請僧轉經。得福多否。佛言。其福無量。又曰。
【現代漢語翻譯】 現代漢語譯本： 順璟（Shun Jing）：東夷（Dong Yi）氏族之人。璟（Jing）在本國，頗多著述，也有傳到中原的。他所宗的是法相宗（Faxiang），大乘了義之教（Dacheng Liaoyi Jiao）。他認為在《華嚴經》（Huayan Jing）中，從發心開始，就已經成佛了。後來他開始誹謗、詆譭，不相信這些，於是說：『應當砍斷他的手腳！』命令弟子們扶著他下地，地面隨即裂開，璟（Jing）的身軀立刻墜落。當時人們說他是生身陷入地獄。如今還能看到那個坑，寬長一丈多，被稱為順璟捺落迦（Shun Jing Naraka）（出自《宋高僧傳》（Song Gao Seng Zhuan）。璟（Jing）既然信奉大乘經教，難道沒看到《法華經》（Fahua Jing）上說，『一聲南無佛（Namo Fo），皆已成佛道』嗎？《圓覺經》（Yuanjue Jing）上說，『眾生本來成佛』，而他卻獨獨懷疑《華嚴經》（Huayan Jing）。既不知教外別傳之宗，又怎能認識圓頓之旨？璟（Jing）實在沒有深刻領悟了義之教，只是以文字見解，自取坑陷罷了！
括州（Kuo Zhou）：
刺史樂安（Le'an）任義方（Ren Yifang），在武德（Wude）年間（618-626）去世數日後甦醒，自稱被帶去見閻羅王（Yanluo Wang）。閻羅王（Yanluo Wang）讓人帶他參觀地獄的各處。他所說的與佛經上所記載的沒有差別。又說，地下的晝夜昏暗，如同在霧中行走。當時他的家人因為任義方（Ren Yifang）心上還有一絲溫氣，於是就請僧人做法事。任義方（Ren Yifang）在地下聽到了誦經讚唄的聲音。閻羅王（Yanluo Wang）檢視他的案卷，對官吏說：『他不應該死，為何錯誤地追捕了他？』於是放他回去。任義方（Ren Yifang）出來經過三道關卡，關卡的官吏都在睡覺。送他的人說：『只要尋找唄聲，就能回到家。』他走著走著，看到一個大坑擋在路上，想要跳過去，結果掉進了坑裡，立刻就醒了過來。他講述地獄的情況，畫地成圖。之後所得的俸祿，都用來建造經像。曾經抄寫《金剛般若經》（Jin Gang Ban Ruo Jing）一千多卷。這些都是任義方（Ren Yifang）自己說的（出自《冥報拾遺》（Ming Bao Shi Yi））。《隨愿往生經》（Sui Yuan Wang Sheng Jing）上說，普廣菩薩（Puguang Pusa）問佛說：『如果善男信女，在臨終之前，預先修設生七，點燈懸幡，請僧人轉經，能得到很多福報嗎？』佛說：『其福無量。』又說：
【English Translation】 English version: Shun Jing: A member of the Dong Yi clan. Jing, residing in his native land, authored numerous works, some of which were transmitted to the Central Plains. He adhered to the Faxiang school, the definitive teachings of Mahayana Buddhism. He believed that according to the Huayan Sutra, one attains Buddhahood from the very moment of generating the aspiration for enlightenment. Later, he began to slander and disbelieve these teachings, proclaiming, 'His hands and feet should be severed!' He ordered his disciples to support him as he descended to the ground, whereupon the earth immediately split open, and Jing's body instantly plunged into the abyss. People at the time said that he fell into hell while still alive. The pit, over ten feet in width and length, can still be seen today and is called Shun Jing Naraka (from the Song Gao Seng Zhuan). Since Jing embraced the Mahayana scriptures, how could he have overlooked the Lotus Sutra's declaration that 'A single utterance of Namo Buddha ensures the path to Buddhahood'? And the Yuanjue Sutra's assertion that 'All beings are inherently Buddhas'? He doubted the Huayan Sutra alone. Ignorant of the special transmission outside the scriptures, how could he comprehend the profound meaning of the perfect and sudden teachings? Jing truly failed to deeply grasp the definitive teachings, relying solely on literal interpretations, thus bringing about his own downfall!
Kuo Zhou:
Ren Yifang, the prefect of Le'an, died during the Wude era (618-626 AD) and revived several days later. He claimed to have been taken to see King Yama. King Yama instructed someone to show him the various locations in hell. His descriptions were consistent with those found in Buddhist scriptures. He also mentioned that the underworld was dark day and night, like walking through fog. At that time, his family, noticing a slight warmth remaining in Ren Yifang's heart, invited monks to perform rituals. Ren Yifang heard the sounds of chanting and praise from below. King Yama examined his records and said to his officials, 'He was not meant to die yet; why was he mistakenly apprehended?' So he was released to return. Ren Yifang passed through three checkpoints, where the guards were all asleep. The person escorting him said, 'Just follow the sound of the chanting, and you will arrive home.' As he walked, he encountered a large pit blocking his path. Attempting to jump over it, he fell in and immediately awoke. He recounted the conditions of hell, drawing a map of it. He used all his subsequent salary to build sutras and statues. He once transcribed over a thousand copies of the Diamond Prajna Sutra. This is all according to Ren Yifang's own account (from Ming Bao Shi Yi). The Sui Yuan Wang Sheng Jing states that Bodhisattva Puguang asked the Buddha, 'If good men and women, before their death, preemptively perform the 'living seven' rituals, light lamps, hang banners, and invite monks to recite sutras, will they receive much merit?' The Buddha replied, 'Their merit will be immeasurable.' It also says:
父母宗族。命終受苦。為其修福。得福多否。佛言。七分獲一。緣前生不通道德故。若以亡者嚴身之具。乃至屋宅園林。以施三寶。可㧞地獄之苦。由亡者知己物。而生喜也。按夷堅志云。鄂渚王媼。常買紙錢作寄庫。令仆李大。代書押。媼亡。李忽得疾。仆地三日。蘇云。為陰府捕至庫所。令認押字。李曰。此我代主母所書也。引見金紫官。問答如初。官曰。但追證此事。可令回。將出。媼至大喜曰。荷汝來。我寄庫錢方有歸也。今人有好營預修者。皆做此。然營預修。當如往生經。作實功德。及自持齋修善。祈生人天。或一心念佛。往生凈土。脫離生死。豈可預為地獄計耶。倘有重罪。閻王無私。紙錢奚能贖脫。然則造惡者。多買紙錢贖罪。富者可為。貧人縱有小罪難免。智者詳之)。
西京
○大莊嚴寺。慧恩法師。稟靈溫裕。清鑒倫通。于陳太建八年。安居之始。忽感幽使云。王請法師。部從相諠。絲竹交響。當即同氣舍壽。體如平日。時經七夕。若起深定。學徒請問。乃云。試看箱內。見有何物。尋檢。有絹兩束。因曰。此為䞋遺。重問其故。曰妄想顛倒。知之何為。吾被閻羅王命講大品般若。于冥道中。見地獄眾相。五苦次第。非大慈該幽顯。行極感通。豈能起彼冥祗。神遊異域者矣。以貞
【現代漢語翻譯】 現代漢語譯本： 『父母宗族去世后，如果他們因為生前的罪業而遭受痛苦，家屬為他們修行積福，他們能得到多少利益呢？』佛說：『他們只能得到七分之一的利益。這是因為他們在世的時候不相通道德的緣故。如果用亡者生前所用的衣物，甚至房屋、宅院、園林等，佈施給佛、法、僧三寶（佛教的三個根本要素），就可以拔除他們在地獄中所受的痛苦。這是因為亡者知道這些是自己的東西，因而心生歡喜的緣故。』 按《夷堅志》記載，鄂渚的王媼，經常購買紙錢作為寄庫的憑證，讓僕人李大代為書寫和蓋章。王媼去世后，李大突然生病，昏倒在地三天。醒來后說，他被陰間的官府抓到庫房，讓他辨認印章。李大說：『這是我代替主母寫的。』陰官帶他去見金紫官，問答和先前一樣。金紫官說：『只要追查證實此事，就可以讓他回去。』李大要離開時，王媼非常高興地說：『多虧你來，我寄存在庫房的錢才能有歸宿啊！』現在有些人喜歡提前營辦身後之事，都是這樣做。然而，提前營辦身後之事，應當像《往生經》所說的那樣，做真實的功德，以及自己持齋修行，祈求往生人天善道，或者一心念佛，往生凈土，脫離生死輪迴，怎麼可以提前為自己在地獄裡做打算呢？如果犯有嚴重的罪過，閻羅王是公正無私的，紙錢又怎麼能夠贖罪脫身呢？如果這樣，那麼作惡的人，多買紙錢就可以贖罪，富人可以這樣做，而窮人即使犯有小罪也難以避免懲罰。聰明的人應該仔細思考這個問題。 西京 大莊嚴寺的慧恩法師，天資聰穎，性情溫和寬裕，清明鑑察，通達事理。在陳朝太建八年（576年）安居開始的時候，忽然感覺有陰間的使者來說：『閻羅王請法師。』儀仗隊伍喧鬧，絲竹音樂交響。慧恩法師隨即停止呼吸，捨棄了生命，身體如同平日一樣。當時正值七夕，如同進入了深深的禪定。學徒們請教他，他於是說：『你們看看箱子里，有什麼東西。』學徒們尋找檢查，發現有兩束絹。慧恩法師於是說：『這是閻羅王贈送的禮物。』學徒們再三追問原因，慧恩法師說：『妄想顛倒，知道這些有什麼用呢？我被閻羅王命令講解《大品般若經》。在陰間道中，我見到了地獄的各種景象，五種痛苦依次出現。如果不是大慈悲能夠普及陰陽兩界，修行到了極點能夠感動神靈，怎麼能夠驚動那些陰間的神祇，神遊到異域呢？』在貞觀年間（627-649年）
【English Translation】 English version: 『If parents and relatives pass away and suffer due to their past karma, how much benefit can they receive if their family members cultivate merit for them?』 The Buddha said, 『They can only receive one-seventh of the merit. This is because they did not believe in morality when they were alive. If one uses the deceased's personal belongings, even houses, residences, gardens, etc., to make offerings to the Triple Gem (Buddha, Dharma, and Sangha), it can alleviate their suffering in hell. This is because the deceased knows that these are their own things, and thus joy arises.』 According to the 『Yijian Zhi,』 Old Woman Wang of Ezhou often bought paper money as a voucher for deposit, and had her servant Li Da write and stamp it on her behalf. After Old Woman Wang passed away, Li Da suddenly fell ill and collapsed for three days. When he woke up, he said that he had been captured by the underworld government to the treasury, where he was asked to identify the seal. Li Da said, 『This was written by me on behalf of my mistress.』 The underworld official took him to see the Jinzi official, and the questions and answers were the same as before. The Jinzi official said, 『As long as this matter is verified, he can be sent back.』 As Li Da was about to leave, Old Woman Wang was very happy and said, 『Thanks to your coming, the money I deposited in the treasury can finally be returned!』 Nowadays, some people like to prepare for their afterlife in advance, and they all do this. However, preparing for the afterlife in advance should be like what the 『Rebirth Sutra』 says, doing real merit, as well as observing precepts and cultivating goodness oneself, praying to be reborn in the realms of humans and gods, or single-mindedly reciting the Buddha's name to be reborn in the Pure Land, escaping from the cycle of birth and death. How can one plan for oneself in hell in advance? If one has committed serious sins, Yama (the King of Hell) is impartial and selfless, how can paper money redeem one from punishment? If this is the case, then those who commit evil can buy more paper money to redeem their sins, which the rich can do, while the poor, even if they have committed minor sins, can hardly avoid punishment. Wise people should carefully consider this issue. Xijing (Western Capital) Master Huien of the Great Adornment Temple was intelligent, gentle, and broad-minded, with clear discernment and understanding of principles. In the eighth year of the Ta建 reign (576 AD) of the Chen Dynasty, at the beginning of the retreat, he suddenly felt that messengers from the underworld said, 『King Yama invites the Master.』 The ceremonial guards were noisy, and the music of silk and bamboo instruments resounded. Master Huien then stopped breathing, relinquished his life, and his body was as usual. At that time, it was the Qixi Festival (Double Seventh Festival), and he seemed to have entered deep meditation. His disciples asked him, and he said, 『Look in the box and see what is there.』 The disciples searched and found two bundles of silk. Master Huien then said, 『These are gifts from King Yama.』 The disciples repeatedly asked the reason, and Master Huien said, 『Deluded thoughts are inverted, what is the use of knowing these things? I was ordered by King Yama to lecture on the 『Great Perfection of Wisdom Sutra.』 In the underworld, I saw various scenes of hell, and the five sufferings appeared in order. If it were not for great compassion that can spread to both the yin and yang realms, and cultivation that has reached the extreme to move the spirits, how could one disturb those underworld deities and travel to foreign lands?』 During the Zhenguan period (627-649 AD)
觀元年卒。春秋八十有九(出唐高僧傳)。
遂州
○趙文信。貞觀元年。暴死三日後還蘇。即自說云。初死之日。被人遮擁驅逐將行。同伴十人。並共相隨。至閻羅王所。其中見有一僧。王先喚僧問云。師一生已來。修何功德。答云。貧道從生已來。惟誦金剛般若。王聞此語。忽即驚起。合掌贊言。善哉善哉。師審誦般若。當得昇天出世。何因錯來至此。王言未訖。忽有天童來下。引師上天去。王后喚文信前。汝從生已來。修何功德。報言。臣一生已來。不修功德。惟好庾信文章集錄。王曰。其庾信者。是大罪人。現此受苦。汝見庾信。頗曾識否。報云。雖讀渠文章。然不識其人。王即遣人引出庾信令示之。乃見一龜。身一。頭多。龜去少時。現一人來語云。我是庾信。為生時好作文章。妄引佛經。糅雜俗書。誹謗佛法。謂言不及孔老之教。今受罪報。龜身苦之極也。文信活已。具向親說。遂州之地。人多好獵。采捕蟲魚。遠近聞者。共相鑑戒。永斷殺業。各發誠心。受持般若。迄今不絕。
河東
○柳智感。以貞觀初。為長舉縣令。一夜暴死。明旦而蘇。說云。始忽為冥官所追。至大官府。使者以智感見已。謂感曰。今有一官闕。故枉君任之。智感辭以親老。且自陳福業。未應便死。王
【現代漢語翻譯】 現代漢語譯本 觀元年（627年）圓寂。享年八十九歲（出自《唐高僧傳》）。
遂州
○趙文信。貞觀元年（627年），暴死三日後復甦。隨即自己說，剛死的時候，被人遮擋擁擠著驅趕著前行，有十個同伴一起跟隨。到了閻羅王那裡，其中見到一個僧人。閻羅王先叫僧人問道：『你一生以來，修了什麼功德？』僧人回答說：『貧僧從出生以來，只誦《金剛般若》。』閻羅王聽到這話，忽然驚起，合掌讚歎說：『善哉！善哉！你既然誦《般若》，應當昇天出世，怎麼會錯誤地來到這裡？』閻羅王話音未落，忽然有天童降下，引領僧人上天而去。閻羅王之後叫趙文信上前，問道：『你從出生以來，修了什麼功德？』趙文信回答說：『我一生以來，不修功德，只喜歡庾信的文章集錄。』閻羅王說：『那個庾信，是大罪人，現在正在這裡受苦。你見過庾信，可曾認識他嗎？』趙文信回答說：『雖然讀過他的文章，但不認識他本人。』閻羅王隨即派人引出庾信讓他看。只見是一隻烏龜，一個身體，多個頭。烏龜離開不久，出現一個人來說：『我是庾信，因為生前喜歡寫作文章，胡亂引用佛經，摻雜世俗書籍，誹謗佛法，說佛法不如孔子、老子的教義，現在受罪報，做烏龜的身體痛苦至極。』趙文信復活后，詳細地向親人講述了這件事。遂州這個地方，很多人喜歡打獵，捕捉蟲魚。遠近的人聽到這件事，都互相警戒，永遠斷絕殺業，各自發誠心，受持《般若》，直到現在也沒有斷絕。
河東
○柳智感，在貞觀初年（627年左右），擔任長舉縣令。一天夜裡暴死，第二天早晨復甦。他說，開始忽然被冥官追趕，到了大的官府。使者帶著柳智感見閻羅王，閻羅王對柳智感說：『現在有一個官職空缺，所以委屈你來擔任。』柳智感推辭說自己有年老的父母，並且自陳福業淺薄，不應該這麼快就死。閻羅王
【English Translation】 English version He passed away in the first year of the Guan reign (627 AD). He lived to be eighty-nine years old (from the 'Biographies of Eminent Monks of the Tang Dynasty').
Sui Prefecture
○ Zhao Wenxin. In the first year of the Zhenguan reign (627 AD), he died suddenly and revived after three days. He then said that when he first died, he was blocked, crowded, and driven forward, accompanied by ten companions. They arrived at the place of King Yama (閻羅王). Among them, they saw a monk. King Yama first called the monk and asked, 'What merits have you cultivated in your life?' The monk replied, 'Since birth, this poor monk has only recited the 'Vajra Prajna Sutra' (金剛般若).' Upon hearing this, King Yama suddenly rose in surprise, put his palms together, and praised, 'Excellent! Excellent! Since you recite the 'Prajna Sutra', you should ascend to heaven and be reborn in a higher realm. How could you mistakenly come here?' Before King Yama finished speaking, a celestial child descended and led the monk to heaven. King Yama then called Zhao Wenxin forward and asked, 'What merits have you cultivated since birth?' Zhao Wenxin replied, 'In my life, I have not cultivated merits, but I only liked collecting and recording the writings of Yu Xin (庾信).' King Yama said, 'That Yu Xin is a great sinner, and he is currently suffering here. Have you seen Yu Xin, and do you know him?' Zhao Wenxin replied, 'Although I have read his writings, I do not know him personally.' King Yama then sent someone to bring out Yu Xin to show him. He saw a turtle with one body and many heads. Shortly after the turtle left, a person appeared and said, 'I am Yu Xin. Because I liked to write articles in my life, recklessly quoting Buddhist scriptures, mixing them with secular books, and slandering the Buddha Dharma, saying that it was not as good as the teachings of Confucius and Laozi, I am now receiving karmic retribution, and the turtle body is extremely painful.' After Zhao Wenxin revived, he told his relatives about this in detail. In the land of Sui Prefecture, many people liked to hunt and catch insects and fish. Those near and far who heard of this event warned each other, permanently ceasing the act of killing, and each sincerely vowed to uphold the 'Prajna Sutra', which continues to this day.
Hedong
○ Liu Zhigan, in the early years of the Zhenguan reign (around 627 AD), served as the magistrate of Changju County. One night, he died suddenly and revived the next morning. He said that he was suddenly pursued by officials of the underworld and taken to a large government office. The messenger brought Liu Zhigan to see King Yama, who said to Liu Zhigan, 'Now there is a vacant official position, so I am asking you to take it.' Liu Zhigan declined, saying that he had elderly parents and that his blessings were shallow, so he should not die so soon. King Yama
使勘之籍信然。因謂曰。君未當死。可權判錄事。智感許諾。謝。吏引退至曹。曹有五判官連坐。感為第六。其廳事。是長官人坐。三間各有床案。務甚繁冗。西頭一坐處無判官。吏引智感就空坐。群吏將文書簿帳來置案上。而退立階下。智感問之。對曰。氣惡逼公。但遙以案中事答。智感省讀。其如人間者。於是為判句文。有頃。食來。諸判官同食。智感亦欲就之。諸判官曰。君既權判。不宜食此。感從之。竟不敢食。日別吏送智感歸家蘇。而方曉。自歸家中日暝。吏復來迎至彼而旦。故知幽顯晝夜相反矣。於是夜判冥事。晝臨縣職。遂以為常。歲余。智感在冥曹。因起至廁。于堂西。見一婦女。年三十許。姿容端正。衣服鮮明。立而掩涕。智感問是何人。答曰。妾是興州司倉參軍之婦也。攝來此。方別夫子。是以悲傷。智感以問吏。吏曰。官攝來。有所案問。且以證其夫事爾。智感因謂婦人曰。感長舉縣令也。夫人若被勘問。幸自分疏。無謂牽引。司倉若死。無益夫人。婦人曰。誠不願引之。恐官相逼耳。感曰。夫人幸勿相牽。可無逼迫之虞。婦人許之。既而智感還州。先問司倉。婦有疾否。司倉曰。吾婦年少。無疾患。智感以所見告之。說其衣服形貌。且勸令作福。司倉走歸家。見其婦在機中織。無患。不甚信
之。后十餘日。司倉婦暴疾死。司倉始懼。而作福禳之。智感每於冥簿。見其親識名狀。及死時日月報之。使修福多得免。智感權判三年。其部吏來告曰。已得隆州李司戶授正官。以代公不復判矣。智感至州。因告刺史李鳳。遣人往隆州問。而司戶已亡。問其死日。即吏來告之時也。從此遂絕。州司遣智感領囚送京。至鳳州界。囚四人皆逃。智感憂懼。捕捉不獲。夜宿于傳舍。忽見其故部吏來告曰。囚盡得矣。一人死。三人在南山西谷中。並已擒縛。愿公勿憂。言畢辭去。智感即請人兵入南山西谷。果得四囚。囚知走不免。因來拒抗。智感格之。殺一囚。三囚受縛。果如所告。知感今在南任慈州司法。光祿卿柳亨。為臨說之。亨為卬州刺史。見智感親問之。然御史裴同節。亦云見數人說如此爾(右二出冥報記○噫。人未死。而魂已入幽途。迨非一也。昔有一人暴死入獄。見同鄉僧在獄。以釘釘其頂門。既蘇。往寺見其僧頂患大瘡。極苦痛。因為說在獄事云)。
京師
○大莊嚴寺。釋智興。洛州人也。謙約成務。勵行堅明。依首律師。誦經持律。心口相吊。不輟昏曉。至大業五年仲冬。次當維那。鳴鐘依時。僧徒無擾。同寺僧名三果者。有兄從煬帝南幸江都。中路身亡。初無兇告。通夢其妻曰。吾行達彭
【現代漢語翻譯】 現代漢語譯本： 之後十餘日，司倉的妻子突然暴病而死。司倉開始感到恐懼，於是做佛事來祈求消災。智感常常在陰間的簿冊上，看到他親戚朋友的名字和死去的日期，（他會）讓他們多修福，（這樣）多能免於災禍。智感代理判官三年，他手下的官吏來告訴他說：『已經得到隆州李司戶的任命，來接替您做正式的官職，您不用再代理判官了。』智感到了州里，於是告訴刺史李鳳，派人去隆州詢問，而李司戶已經死了。問他死去的日期，就是官吏來告訴智感的時候。從此（智感）就停止了（代理判官）。州司派智感帶領囚犯送往京城，到了鳳州境內，四個囚犯都逃跑了。智感憂愁恐懼，抓捕沒有抓到。晚上住在驛站里，忽然看見他以前手下的官吏來告訴他說：『囚犯都抓到了。一人死了，三人在南山西谷中，都已經擒獲捆綁好了，希望您不要憂愁。』說完就告辭離開了。智感立即請人帶兵進入南山西谷，果然抓到了四個囚犯。囚犯知道逃跑不能免罪，於是前來抵抗。智感與他們搏鬥，殺死了一個囚犯，三個囚犯被捆綁。果然如（部吏）所說。智感現在在南任慈州擔任司法。光祿卿柳亨，為我講述這件事。柳亨擔任卬州刺史時，見到智感親自詢問了他。而且御史裴同節，也說見過幾個人說的是這樣。（右邊兩則出自《冥報記》）唉！人還沒有死，而魂魄已經進入陰間，不止一次了。過去有一個人突然死了進入監獄，看見同鄉的僧人在監獄裡，用釘子釘他的頭頂。等到他甦醒后，去寺廟看見那個僧人頭頂患了大瘡，非常痛苦，（他）因為（這個僧人）說了在監獄裡的事情。
京師
大莊嚴寺的釋智興，是洛州人。謙虛節儉，努力完成任務，立志修行，堅定明智。依靠首律師，誦讀佛經，持守戒律，心口相應，從早到晚不停歇。到大業五年（609年）仲冬，輪到他擔任維那（寺院中負責維持秩序的僧人），鳴鐘按照時辰，僧徒沒有擾亂。同寺的僧人名叫三果，有個哥哥跟隨煬帝南下到江都（今江蘇揚州），中途身亡，起初沒有兇訊傳來，（三果的哥哥）託夢給他的妻子說：『我走到彭
【English Translation】 English version: More than ten days later, the wife of the warehouse officer suddenly died of illness. The warehouse officer began to feel fear, so he performed Buddhist rituals to pray for the elimination of disasters. Zhigan often saw the names and dates of death of his relatives and friends in the records of the underworld, and (he would) have them cultivate more blessings, (so that they) could often avoid disasters. Zhigan acted as a judge for three years, and the official under him came to tell him: 'Li Sihui of Longzhou has been appointed to replace you as a formal official, and you don't need to act as a judge anymore.' Zhigan went to the prefecture and told the prefect Li Feng to send someone to Longzhou to inquire, but Li Sihui had already died. When asked about the date of his death, it was the time when the official came to tell Zhigan. From then on, (Zhigan) stopped (acting as a judge). The prefectural office sent Zhigan to lead the prisoners to the capital. When they arrived in the territory of Fengzhou, all four prisoners escaped. Zhigan was worried and fearful, and he could not catch them. He stayed in the post station at night, and suddenly saw his former official come to tell him: 'All the prisoners have been caught. One person is dead, and three people are in the South Mountain Valley. They have all been captured and tied up. I hope you don't worry.' After saying that, he said goodbye and left. Zhigan immediately asked someone to lead troops into the South Mountain Valley, and indeed caught four prisoners. The prisoners knew that they could not escape punishment, so they came to resist. Zhigan fought with them, killing one prisoner, and three prisoners were tied up. It was indeed as (the official) said. Zhigan is now serving as a judicial officer in Nanren Cizhou. Liu Heng, the Guanglu Qing (official title), told me about this matter. When Liu Heng was the prefect of Yangzhou, he met Zhigan and personally inquired about it. Moreover, the censor Pei Tongjie also said that he had seen several people say the same thing. (The two stories on the right are from 'Ming Bao Ji') Alas! People are not dead yet, but their souls have already entered the underworld, and it has happened more than once. In the past, a person suddenly died and entered prison, and saw a monk from his hometown in prison, nailing the top of his head with a nail. When he woke up, he went to the temple and saw that the monk had a large sore on the top of his head and was in great pain. (He) told (the monk) about the events in prison.
The Capital
Shi Zhixing of Dazhuangyan Temple, was a native of Luozhou. He was humble and frugal, diligent in completing tasks, and determined to cultivate and be wise. Relying on the head lawyer, he recited scriptures and upheld the precepts, his heart and mouth corresponded, and he did not stop from morning to night. In the mid-winter of the fifth year of Daye (609 AD), it was his turn to serve as the Vina (monk in charge of maintaining order in the temple), ringing the bell on time, and the monks were not disturbed. A monk in the same temple named Sanguo had an older brother who followed Emperor Yang to Jiangdu (now Yangzhou, Jiangsu) in the south. He died on the way, and at first there was no news of his death. (Sanguo's brother) appeared in a dream to his wife and said: 'I arrived at Peng'
城。不幸病死。由齋戒不持。今墮地獄。備經五苦。辛酸不能具述。誰知吾苦。賴以今月初日。蒙禪定寺僧智興。鳴鐘發響。聲振地獄。同受苦者。一時解脫。今生樂處。思報其恩。汝可具絹十疋。早奉與之。並陳吾意。冀禮殷誠。從眠驚寤。怪夢所由。與人共說。初無信者。尋入重夢。咸陳前說。后經十日。兇告奄至。恰與夢同。果乃奉絹與之。而興自陳無德。並施大眾。寺主恭禪師等。合寺大德。咸問興曰。何緣鳴鐘乃感斯應。興曰。余無他術。見付法藏傳云。罽賓王受苦。由鳴鐘得停。及增一阿含經。鳴鐘偈福。敬遵此事。輒力行之。嚴冬登樓。風切皮肉。僧給羔袖。用執鐘椎。興自勵意。露手鳴椎。掌中傷破。不以為苦。兼鳴鐘之始。先發善愿。愿諸賢聖。同入道場。同受法食。然後三下。將欲長打。如先致敬。愿諸惡趣。聞此鐘聲。俱得離苦。速得解脫。如斯願行。智常奉修。豈欲徹誠。遂能遠感。眾服其言。倍驗非謬。以貞觀六年三月。遘疾少時。自知後世。舍緣身資。召諸師友。因食陳別。尋卒。(出續高僧傳)昔罽賓國王。性好殺戮。惡報當墮地獄。因聞馬鳴菩薩說法。罪轉輕微。死墮大海中。作千頭魚。劍輪繞身截頭。隨截隨生。須臾之間。頭滿大海。聞寺鳴犍稚聲。劍輪停空。苦痛少息。時有羅
【現代漢語翻譯】 現代漢語譯本 城（地名）。不幸因病去世。因為生前沒有堅持齋戒，現在墮入地獄，遭受各種痛苦，辛酸難以盡述。誰能知道我的痛苦呢？幸虧這個月初，禪定寺的僧人智興敲鐘，鐘聲震動地獄，使一同受苦的人，一時都得到解脫。現在我轉生到快樂的地方，想報答他的恩情。你可以準備十匹絹，早點送給他，並轉達我的心意，希望他虔誠接受。從睡夢中驚醒，覺得這個夢很奇怪，就和別人說，起初沒有人相信。後來又多次夢到同樣的事情。十天後，噩耗突然傳來，和夢中說的一樣。於是就真的送了絹給智興。智興說自己沒有什麼功德，就把這些絹施捨給了大眾。寺廟的住持恭禪師等全寺僧眾都問智興說：『你敲鐘為什麼會有這樣的感應？』智興說：『我沒有什麼其他的法術，只是在《付法藏傳》中看到，罽賓王（古代印度的一個國家）受苦，因為聽到鐘聲而得以停止。以及《增一阿含經》中，有敲鐘偈的功德。我恭敬地遵循這些事，努力去做。嚴冬時節登上鐘樓，寒風刺骨，僧人給我準備了羔袖，用來拿著鐘槌。我勉勵自己，光著手敲鐘，手掌都打破了，也不覺得苦。而且在敲鐘開始的時候，先發善愿，愿諸位賢聖，一同進入道場，一同接受佛法。然後敲三下，將要長敲的時候，像先前一樣致敬，愿諸惡趣，聽到這個鐘聲，都能脫離苦難，迅速得到解脫。』像這樣的願望和行為，我經常奉行，難道是因為我的誠心，所以才能有這麼遠的感應嗎？眾人都信服他的話，更加覺得這件事真實不虛。在貞觀六年（632年）三月，智興得了小病，自己知道將要去世，就捨棄了身邊的財物，召集各位師友，一起吃飯告別，不久就去世了。（出自《續高僧傳》）從前罽賓國王（古代印度的一個國家），生性喜歡殺戮，惡報註定要墮入地獄。因為聽到馬鳴菩薩（佛教著名論師）說法，罪業減輕，死後墮入大海中，變成千頭魚，劍輪圍繞著身體砍頭，砍了又生，一會兒的功夫，頭就滿了大海。聽到寺廟敲犍稚（寺院中用以集眾的法器）的聲音，劍輪停在空中，痛苦稍微減輕。當時有羅 English version City (place name). Unfortunately, he died of illness. Because he did not maintain abstinence during his lifetime, he has now fallen into hell, suffering all kinds of pain, the bitterness of which is difficult to describe. Who knows my suffering? Fortunately, on the first day of this month, the monk Zhixing of Chanding Temple rang the bell, and the sound of the bell shook hell, causing all those who suffered together to be liberated at once. Now I am reborn in a happy place and want to repay his kindness. You can prepare ten bolts of silk and send them to him as soon as possible, and convey my intentions, hoping that he will accept them sincerely. Awakening from a dream, he felt that the dream was strange, so he told others about it, but at first no one believed it. Later, he dreamed of the same thing many times. Ten days later, bad news suddenly came, just as in the dream. So he really sent the silk to Zhixing. Zhixing said that he had no merit, so he gave the silk to the public. The abbot of the temple, Zen Master Gong, and all the monks in the temple asked Zhixing: 'Why did your ringing the bell have such a response?' Zhixing said: 'I have no other magic, but I saw in the Fu Fa Zang Zhuan that King Jibin (an ancient country in India) suffered, but was able to stop because he heard the sound of the bell. And in the Ekottara Agama Sutra, there is the merit of ringing the bell gatha. I respectfully follow these things and work hard to do them. In the cold winter, I climbed the bell tower, and the cold wind pierced my skin. The monks prepared lamb sleeves for me to hold the bell mallet. I encouraged myself to ring the bell with bare hands, and my palms were broken, but I didn't feel bitter. Moreover, at the beginning of ringing the bell, I first made a good vow, wishing all the virtuous and holy ones to enter the monastery together and receive the Dharma together. Then I rang it three times, and when I was about to ring it for a long time, I paid my respects as before, wishing all the evil realms to hear the sound of this bell, so that they could be free from suffering and quickly be liberated.' I often practice such wishes and actions. Is it because of my sincerity that I can have such a distant response?' Everyone was convinced by his words and felt that this matter was even more true. In March of the sixth year of Zhenguan (632 AD), Zhixing contracted a minor illness. Knowing that he was about to pass away, he gave up his belongings, summoned his teachers and friends, and had a farewell meal together. Soon after, he passed away. (From Continued Biographies of Eminent Monks) In the past, the King of Jibin (an ancient country in India) was fond of killing, and his evil retribution was destined to fall into hell. Because he heard the Dharma preached by Bodhisattva Asvaghosa (famous Buddhist philosopher), his sins were reduced. After death, he fell into the sea and turned into a thousand-headed fish. A wheel of swords surrounded his body and cut off his heads. As soon as they were cut off, they grew back, and in a moment, the heads filled the sea. Hearing the sound of the Ghantha (a musical instrument used in temples to gather people) ringing in the temple, the wheel of swords stopped in the air, and the pain was slightly reduced. At that time, there was a Lo
【English Translation】 City. Unfortunately died of illness. Because of not holding fast to the fast, now fall into hell. The five bitter experiences cannot be fully described. Who knows my suffering. Thanks to the first day of this month. Monk Zhixing of Chanding Temple. The bell rang and the sound shook hell. Those who suffer together. A temporary release. Now I am happy to think about repaying his kindness. You can have ten pieces of silk. Give it to him early. And Chen Wu means. I hope the ceremony is sincere. I woke up from sleep in surprise. Strange dream. Share with others. At first no one believed it. Looking for a heavy dream. Xian Chen said before. After ten days. The fierce announcement is coming. Just like the dream. Guo Nai dedicated silk to him. And Xingzi Chen has no virtue. And Shi Dazhong. Abbot Gong Chanshi, etc. All the virtues of the temple. Xian asked Xing said. Why does Mingzhong feel this way? Xing said. I have no other skills. See Fu Fazang Chuan Yun. King Jibin suffered. It was stopped by Mingzhong. And Zengyi Agama Sutra. Mingzhong Ji Fu. Respect this matter. I will do my best. Climb the building in severe winter. The wind cuts the skin and flesh. The monk gave the lamb sleeves. Use the bell hammer. Xingzi encouraged himself. Bare hands Ming hammer. The palm is broken. I don't think it's bitter. In addition, at the beginning of Mingzhong. First make a good wish. May all the sages. Enter the dojo together. Share the Dharma food together. Then three times. I want to play long. As before, pay tribute. May all evil interests. Hear this bell. All get rid of suffering. Get liberation quickly. Such a wish. Zhichang Fengxiu. How can we be sincere? Then it can be felt far away. Everyone is convinced by his words. Double check is not a mistake. In March of the sixth year of Zhenguan (632 AD). I got sick for a short time. I know the afterlife. Give up the body and resources. Call all teachers and friends. Chen Bie because of food. Xunzu. (From Continued Biographies of Eminent Monks) In the past, King Jibin. Sex likes to kill. Evil retribution should fall into hell. Because I heard the sermon of Bodhisattva Asvaghosa. The crime turned slightly. Die and fall into the sea. Make a thousand-headed fish. The sword wheel surrounds the body and cuts off the head. Follow the cut and live. In a moment. The head is full of the sea. Hear the sound of Jianzhi in the temple. The sword wheel stops in the air. The pain is less. There is Luo
漢。充維那鳴犍稚。王遣信令長打。羅漢遂長打。令聲延久。過七日受苦便畢。增一阿含經云。若打鐘時。愿一切惡道諸苦。並皆停止。若聞鐘聲。兼說偈贊。得除五百億劫生死重罪。
咸陽
○有一婦女姓梁。貞觀年中。死經七日而蘇。自云。被人收將至一大院內。見有大廳。有一官人。據案執筆。翼侍甚盛。令人勘問云。此婦女合死以否。有人更赍一案勘云。與合死者同姓名。所以追耳。官人敕左右。即欲放還。梁白官人云。不知梁更別有何罪。請即受罪而歸。官人即令勘案云。梁生平惟有兩舌惡罵之罪。更無餘罪。即令一人拔舌。一人執斧斫之。日常數四。凡經七日。始送令歸。初似落深崖。少時而睡覺。家人視其舌上。猶大爛腫。從此已后。永斷酒肉。至今猶存(出冥報拾遺)。
武昌
○戶部尚書武昌公戴天胄。素與舒州別駕沈裕善。胄以貞觀七年卒。至八年八月。裕在州夢其身行於京師。義寧坊西南街時。見胄著故弊衣。顏色甚悴。見裕悲喜。問公生平修福。今者何為。答曰。吾時誤奏殺人。吾死後他人殺羊祭我。由此二事。辯答辛苦。不可具言。今亦勢了矣。因謂裕曰。吾平生與君善友。竟不能進君官位。深恨於懷。君今自得五品文書。已過天曹。相助欣慶。故以相報。言畢
【現代漢語翻譯】 現代漢語譯本：漢朝時，充當維那（寺院中負責維持秩序的僧人）的人敲擊犍稚（一種寺院中使用的打擊樂器）。國王派遣信使命令用棍子擊打他。這位羅漢（阿羅漢，佛教修行 достигший высшей цели）於是被長久擊打，聲音持續很久。經過七天的痛苦才結束。《增一阿含經》中說，如果敲鐘時，愿一切惡道（地獄、餓鬼、畜生）的諸般痛苦，都停止下來。如果聽到鐘聲，兼說偈頌讚美，可以消除五百億劫的生死重罪。
咸陽
貞觀（627-649）年間，有一位姓梁的婦女，死後七天又甦醒過來。她說自己被人帶到一個大院子里，看到一個大廳，有一位官員坐在桌案后執筆，有很多侍從。官員讓人審問她說，這個婦女是否應該死。有人又拿來一個案卷覈對，說是因為與該死的人同名同姓，所以才被抓來。官員命令左右，立即放她回去。梁氏對官員說，不知道自己還有什麼別的罪過，請讓我受罪后再回去。官員就讓人查案，說梁氏一生只有兩舌（挑撥離間）和惡語謾罵的罪過，沒有其他罪過。於是命令一個人拔她的舌頭，一個人拿著斧頭砍她的舌頭，每天數次，總共經過七天，才送她回去。起初感覺像是掉進深淵，過了一會兒就醒了。家人看她的舌頭上，仍然是大面積的潰爛腫脹。從此以後，她永遠斷絕了酒肉，至今仍然活著（出自《冥報拾遺》）。
武昌
戶部尚書武昌公戴天胄，平時與舒州別駕（州郡佐官）沈裕關係很好。戴天胄在貞觀（627-649）七年去世。到了貞觀（627-649）八年八月，沈裕在舒州夢見自己走在京師義寧坊西南的街道上，看到戴天胄穿著破舊的衣服，臉色非常憔悴。戴天胄見到沈裕，又悲傷又高興，問沈裕生前修了什麼福，現在怎麼樣了。戴天胄回答說，我當時錯誤地奏請殺人，我死後別人又殺羊祭祀我，因為這兩件事，我辯解答覆，非常辛苦，無法詳細說。現在也快結束了。於是對沈裕說，我平生與你交好，竟然不能幫你陞官，深感遺憾。你現在自己得到五品官的文書，已經通過了天曹（天庭），我為你高興，所以來告訴你。說完就消失了。
【English Translation】 English version: During the Han dynasty, the person in charge of maintaining order in the monastery, the Vina (monastic officer in charge of order), was striking the Ghandi (a percussion instrument used in monasteries). The king sent a messenger ordering him to be beaten with a stick. The Arhat (Arahant, one who has attained Nirvana) was then beaten for a long time, and the sound lasted for a long time. After seven days of suffering, it ended. The Ekottara Agama Sutra says that if you ring the bell, may all the sufferings of all evil realms (hell, hungry ghosts, animals) cease. If you hear the bell and recite verses of praise, you can eliminate the heavy sins of birth and death for five hundred million kalpas.
Xianyang
During the Zhenguan (627-649) era, there was a woman named Liang who died and revived after seven days. She said that she was taken to a large courtyard and saw a large hall with an official sitting behind a desk writing, with many attendants. The official asked someone to interrogate her, asking if this woman should die. Someone else brought a case file to check, saying that she was caught because she had the same name as the person who should die. The official ordered his attendants to release her immediately. Liang said to the official, 'I don't know what other sins I have. Please let me suffer the punishment before I go back.' The official then had the case file checked, saying that Liang only had the sins of double-tonguedness (sowing discord) and malicious cursing in her life, and no other sins. So he ordered one person to pull out her tongue and another person to chop her tongue with an axe, several times a day, for a total of seven days, before sending her back. At first, it felt like falling into a deep abyss, and after a while, she woke up. Her family saw that her tongue was still largely ulcerated and swollen. From then on, she permanently abstained from alcohol and meat, and is still alive today (from 'Gleanings from the Records of Darkness').
Wuchang
Dai Tianzhou, the Minister of the Ministry of Revenue, Duke of Wuchang, had a good relationship with Shen Yu, the Registrar of Shuzhou. Dai Tianzhou died in the seventh year of Zhenguan (627-649). In August of the eighth year of Zhenguan (627-649), Shen Yu dreamed that he was walking on the southwest street of Yiningfang in the capital, and saw Dai Tianzhou wearing old and tattered clothes, with a very haggard face. Dai Tianzhou was both sad and happy to see Shen Yu, and asked Shen Yu what blessings he had cultivated in his life and how he was doing now. Dai Tianzhou replied, 'I wrongly requested the killing of someone at that time, and after my death, others killed sheep to sacrifice to me. Because of these two things, I have been explaining and answering, which is very hard and cannot be described in detail. Now it is almost over.' So he said to Shen Yu, 'I have been good friends with you in my life, but I have not been able to help you get promoted, which I deeply regret. You have now obtained the documents for a fifth-rank official position yourself, which has already passed through the Heavenly Court, and I am happy for you, so I am here to tell you.' After saying that, he disappeared.
而寤。向人說之。冀夢有徴。其年冬裕入京參選。有銅罰不得官。又向人說。所夢無驗。九年春。裕將歸江南。行至徐州。忽奉詔書。授裕五品。為婺州治中。臨兄為吏部侍郎聞之。召裕問云爾(今世人殺生祭祀。設立蒸嘗者。見戴公則可自省矣。故盂蘭盆經注云。雖展孝思。終身墳壟。卒世蒸嘗。然而不能資先人神識冥道。畢竟是無益也。若生前敬養。猶有少益。歿后蒸嘗。全無所濟。若其蘋蘩礿禘。尚不墮於二親。倘或殺生蒸嘗。反禍及於父母。但揚虛名。不資神道。若父母在於鬼趣。可以餉祀。若生余道。焉能受祭。又鬼中多障。見食則化為灰炭。如目連之母也。孝經末云。生事愛敬。死事哀慼。生民之本盡矣。死生之義備矣。孝子之事親終矣。既知身滅而神不滅。豈可厚形而薄神。身存則敬則養。病則憂。此是厚其形也。昊天之恩。以其鬼神而祭祀之。即是薄其父母之神靈矣。以此推之。勿泥儒教。權設祭禮。當依佛教。報以實理。集福資親。幸毋殺生祭祀。加二親之幽苦也)。
華州
○張法義。鄭縣人。年少貧野。不修禮度。貞觀十一年。入華山伐樹。遇見一僧坐巖穴中。法義便就與語。會天晦冥。不能歸。宿于巖穴。僧設松柏末。以供食之。謂法義曰。貧道久不欲外人知。檀越出。慎勿言
相見。因為說俗人多罪累。死皆入惡道。至心懺悔。可以滅之。乃令沐浴清凈。披僧衣。為懺悔。旦而別去。至十九年。法義病死。埋於野外。貧無棺槨。以雜木瘞之。而蘇。自推木出歸家。家人驚愕。審問知活乃喜。法義自說。初有兩人來取。乘空行至官府。入大門。又巡巷南行十許里。巷左右皆有官曹。門閭相對。不可勝數。法義至一曹。見官人遙責使者曰。是華州張法義。本限三日至。何因乃淹留七日。使者云。法義家狗惡。兼有巫祝。祝神見打甚困。袒而示背。背青腫。官曰。稽過多咎。與杖二十。言杖亦畢。血流灑地。官曰。將法義過錄事。錄事署發文書。令送付判官。判官召主典。取法義案。案簿甚多。盈一床。主典對法義前披檢云。案簿多先朱勾畢。有未朱勾者。則錄之。曰。貞觀十一年。法義父使刈禾。義反顧張目私罵。不孝合杖八十。始錄一條。即見昔巖穴中僧來。判官起迎。問何事來。僧曰。張法義。是貧道弟子。其罪並懺悔訖。滅除天曹案中。已勾畢。今枉追來。不合死。主典云。經懺悔者。此案勾了。至如張目罵父。雖蒙懺悔。事未勾了。僧曰。若不如此。當取案勘之。應有福利。仰判官令主典將法義。過王宮東。殿宇宏壯。侍衛數千人。僧亦隨至王所。王起迎曰。師當直來耶。答曰。未當
次直。有弟子張法義。被錄來。此人宿罪。並貧道勾訖。未合死。主典。又以張目視父事過王。王曰。張目懺悔。此不合免。然師為彼來請。可特放七日。法義白僧曰。七日既不多。後來恐不見師。請即住隨師。師曰。七日七年也。可早去。法義固請隨僧。僧因請王筆。書法義掌中作一字。又請王印印之。曰可急去還家。憑福報。後來不可見我。宜以掌印呈王。王自當放汝也。法義乃辭出。僧令送出。至其家內正黑。義不敢入。使者推之。遂活。覺在土中。土甚輕薄。以手推排得出。因入山。就山僧修福。義掌中所印之處。文不可識。然皆為瘡。終莫能愈。至今尚存。隴西王博叉。與法義鄰近委之。王為臨說(右二出冥報記○張目私罵。遇聖僧為懺悔。猶不能免。今時面罵父母師長。罪當如何。速自克責。深慚懺悔。或免地獄重報)。
扶風
○傅奕。本太原人。在隋末。徙至扶風。少好博學。善天文歷數。在隋為黃冠。甚不得志。太史令庾儉。恥以術官。薦奕以代。既承命得志朝廷。自武德貞觀年。為太史令。性不信佛。每輕僧尼。至以石像為磚瓦之用。奕與同伴道士傅仁均。薛頤。併爲太史令。附合七上疏除罷釋教。高祖由是悟奕。譽道毀佛。為協私大臣。不獲已。遂兼汰二教。而施行焉。一日太宗
【現代漢語翻譯】 現代漢語譯本： 次直（人名）。有個弟子叫張法義，被官府抓來了。這個人前世有罪，而且和貧道也有牽連。按理說不該死。主典（官名）又因為張法義用眼睛瞪父親，冒犯了國王。國王說：『張法義應該懺悔，這樣不能免罪。』但是因為師父你來為他求情，可以特別寬限他七天。張法義對僧人說：『七天時間不多，以後恐怕見不到師父了，請允許我立刻跟隨師父。』僧人說：『七天就相當於七年啊，你還是早點去吧。』張法義堅決請求跟隨僧人。僧人於是請求國王賜筆，在張法義的手掌中寫了一個字，又請國王蓋上印章，說：『你可以趕緊回家，憑藉你的福報。以後你不能再見我了，你應該把手掌上的印記呈給國王，國王自然會放了你。』張法義於是告辭離開。僧人派人送他出去，到他家裡面的時候天色已經很黑了，張法義不敢進去，使者推了他一把，於是他就活過來了，感覺自己在土裡，土很輕薄，用手推開就出來了。因此他進入山中，跟隨山裡的僧人修行積福。張法義手掌上被印的地方，文字已經無法辨認，但是都變成了瘡，始終無法治癒，直到現在還存在。隴西王博叉（人名）和張法義是鄰居，詳細地瞭解了這件事，國王為他講述了這件事。 （右邊兩則出自《冥報記》○張法義用眼睛瞪父親，私下裡謾罵，遇到聖僧為他懺悔，尚且不能免罪。現在當面謾罵父母師長，罪過應當如何？應該迅速自我反省，深深地慚愧懺悔，或許可以免除地獄的重報）。
扶風（地名）
○傅奕（人名），原本是太原人，在隋朝末年（581年-618年）遷徙到扶風。年輕時喜歡博覽群書，擅長天文曆法。在隋朝擔任黃冠（道士），很不順心。太史令庾儉（人名）認為以方術為官是恥辱，推薦傅奕代替他。傅奕接受任命后，在朝廷中很得意。從武德（618年-626年）到貞觀（627年-649年）年間，擔任太史令。性格不信佛，經常輕視僧尼，甚至把石像當作磚瓦來使用。傅奕和他的同伴道士傅仁均（人名）、薛頤（人名），都擔任太史令，一起上書七次，請求廢除佛教。唐高祖（李淵）因此聽信了傅奕，讚揚道教，詆譭佛教，認為他是在迎合私慾的大臣，不得已，於是同時淘汰了佛教和道教，並且施行了這一政策。有一天，唐太宗（李世民）
【English Translation】 English version: Ci Zhi (personal name). There was a disciple named Zhang Fayi, who was arrested by the government. This person had committed sins in a previous life, and I, the poor monk, was also involved. According to reason, he should not die. The chief clerk (official title) also considered that Zhang Fayi glared at his father, offending the king. The king said, 'Zhang Fayi should repent, and this cannot be excused.' However, because you, master, have come to plead for him, I can grant him a special reprieve of seven days. Zhang Fayi said to the monk, 'Seven days is not much time, and I fear I will not see you again in the future. Please allow me to follow you immediately.' The monk said, 'Seven days is equivalent to seven years. You should go quickly.' Zhang Fayi insisted on following the monk. The monk then requested a brush from the king and wrote a character in Zhang Fayi's palm. He also asked the king to stamp it with his seal, saying, 'You can quickly return home, relying on your good fortune. You cannot see me again in the future. You should present the mark on your palm to the king, and the king will naturally release you.' Zhang Fayi then bid farewell and left. The monk sent someone to escort him out, and when they arrived at his home, it was already dark. Zhang Fayi dared not enter, and the messenger pushed him. As a result, he came back to life, feeling that he was in the soil, which was very light. He pushed it away with his hands and came out. Therefore, he entered the mountains and followed the monks in the mountains to cultivate merit. The place on Zhang Fayi's palm where the seal was imprinted, the characters were no longer recognizable, but they had all turned into sores, which could never be cured and still exist to this day. The King of Longxi, Bocha (personal name), was Zhang Fayi's neighbor and learned about this matter in detail. The king told him about it. (The two stories above are from 'Records of Retribution'. ○ Zhang Fayi glared at his father and secretly cursed him. Even with a holy monk repenting for him, he could not be excused. Now, what should be the punishment for cursing parents and teachers to their faces? One should quickly reflect on oneself, deeply feel ashamed and repent, perhaps avoiding the heavy retribution of hell).
Fufeng (place name)
○ Fu Yi (personal name), originally from Taiyuan, moved to Fufeng at the end of the Sui Dynasty (581-618 AD). In his youth, he loved to read widely and was skilled in astronomy and calendar calculations. He served as a Huangguan (Taoist priest) in the Sui Dynasty, but was very unsuccessful. The Grand Astrologer Yu Jian (personal name) considered it a disgrace to be an official of divination and recommended Fu Yi to replace him. After accepting the appointment, Fu Yi became very successful in the court. From the Wude (618-626 AD) to the Zhenguan (627-649 AD) periods, he served as the Grand Astrologer. He did not believe in Buddhism and often despised monks and nuns, even using stone statues as bricks and tiles. Fu Yi and his fellow Taoist priests Fu Renjun (personal name) and Xue Yi (personal name), all served as Grand Astrologers and jointly submitted seven memorials requesting the abolition of Buddhism. Emperor Gaozu of Tang (Li Yuan) therefore listened to Fu Yi, praising Taoism and slandering Buddhism, considering him a minister who catered to his private desires. He had no choice but to eliminate both Buddhism and Taoism and implement this policy. One day, Emperor Taizong of Tang (Li Shimin)
皇帝。召奕賜食。因而謂曰。佛道微妙。聖蹟可師。且報應顯然。屢有徴驗。汝獨不悟其理。何也。奕曰。佛是西方桀黠。欺謎夷狄。及流入中國。尊上其教。皆邪僻纖人。模寫莊老玄言。飾其妖妄。無補於國家。有害於百姓。帝惡其言。不答。自是終身不齒。薛頤先負仁均錢五千未償。而仁均死。后頤夢見仁均言語。如平常。頤曰。因先所負錢。當付誰。仁均曰。可以付泥人。頤問泥人是誰。答曰。太史令傅奕是也。既而寤。是夜少府監馮長命。夢至冥府。多見先亡人。長命問先亡曰。經文說罪福之報。未知當定有否。答曰。皆悉有之。又問。如傅奕者。生平不信。死受何報。答曰。傅奕已被配越州為泥犁人矣。長命旦入殿。見薛頤。因說所夢。頤又自說泥人之事。二人同夜闇相符會。共嗟嘆之。罪福之事。不可不信。頤既見徴。仍送錢付奕。併爲說夢。后數日間。奕得惡病。遂遍身麋爛。號叫而死。時貞觀十四年秋奕卒。臨在殿庭。親見二官說夢皆同(出冥報記並統紀通載○所謂欲得不招無間業。莫謗如來正法輪。是也。黃冠。是道士舊稱)。
魏州
○齊士望。武強人。貞觀二十一年。死經七日而蘇。自云。初死之時。被引見王。即付曹司。別遣勘當。經四五日。勘簿云。與合死者同姓字。然未合
【現代漢語翻譯】 現代漢語譯本 皇帝召見傅奕並賜予食物，趁機對他說：『佛道精妙深奧，聖人的事蹟可以傚法。而且善惡報應非常明顯，屢次有徵兆和驗證，唯獨你不能領悟其中的道理，這是為什麼呢？』傅奕說：『佛是西方的狡猾之徒，用欺騙迷惑邊遠地區的民族。等到傳入中國，尊崇信奉它的，都是些邪惡偏激的小人。他們抄襲莊子、老子的玄妙言論，來粉飾他們的妖言邪說，對國家沒有益處，對百姓有害處。』皇帝厭惡他的言論，沒有回答。從此以後，終身不再任用他。薛頤先前欠仁均五千錢沒有償還，後來仁均死了。之後薛頤夢見仁均，言語如平常一樣。薛頤問：『因為先前所欠的錢，應當交給誰呢？』仁均說：『可以交給泥人。』薛頤問泥人是誰，回答說：『是太史令傅奕。』不久之後醒來。這天晚上，少府監馮長命夢見到了陰間地府，看見很多已經去世的人。馮長命問那些已故的人說：『經文上說罪福的報應，不知道是否真的有？』回答說：『全部都是真實的。』又問：『像傅奕這樣的人，生平不相信，死後會受到什麼報應？』回答說：『傅奕已經被髮配到越州做泥犁人了。』馮長命第二天入朝，見到薛頤，於是說了自己做的夢。薛頤又親自說了泥人的事。兩人在同一夜裡做的夢竟然相互吻合，共同感嘆這件事。罪福之事，不能不相信。薛頤既然見到了徵兆，仍然送錢給傅奕，併爲他說了夢中的事。後來的幾天里，傅奕得了惡病，於是全身糜爛，號叫著死去。當時是貞觀十四年（640年）秋天傅奕去世。馮長命在殿庭上，親眼見到兩個官員說的夢都相同。（出自《冥報記》和《統紀通載》。所謂想要不招致無間地獄的業報，就不要誹謗如來的正法輪。黃冠，是道士以前的稱呼）。 魏州 齊士望，武強人。貞觀二十一年（647年），死了七天後又甦醒過來。他自己說，剛死的時候，被帶去見閻王，隨即被交給曹司，另外派人調查覈實。經過四五天，調查的簿子上說，與應該死的人同名同姓，然而還沒有到該死的時候。
【English Translation】 English version The Emperor summoned Fu Yi and bestowed food upon him, taking the opportunity to say, 'The Buddhist doctrine is subtle and profound, and the deeds of the saints are worthy of emulation. Moreover, retribution for good and evil is evident, with frequent signs and verifications. Why is it that you alone cannot comprehend this principle?' Fu Yi said, 'The Buddha is a cunning trickster from the West, deceiving and bewildering the barbarians. When it flowed into China, those who revered and honored its teachings were all wicked and narrow-minded people. They copied the profound words of Zhuangzi and Laozi to embellish their妖言邪說 (yao yan xie shuo, deceptive and heretical doctrines), which are of no benefit to the country and harmful to the people.' The Emperor disliked his words and did not reply. From then on, he was never employed again. Xue Yi had previously owed Ren Jun five thousand coins and had not repaid them. Later, Ren Jun died. Afterwards, Xue Yi dreamed of Ren Jun, who spoke as usual. Xue Yi asked, 'Because of the money I owed before, to whom should I pay it?' Ren Jun said, 'You can give it to the mud man.' Xue Yi asked who the mud man was, and he replied, 'It is the Taishi Ling (太史令, Grand Astrologer) Fu Yi.' Soon after, he awoke. That night, Feng Changming, the Shaofu Jian (少府監, Director of the Imperial Treasury), dreamed that he went to the underworld and saw many deceased people. Feng Changming asked the deceased, 'The scriptures speak of the retribution of sin and blessing. I do not know if it is truly real?' They replied, 'It is all real.' He also asked, 'What retribution will someone like Fu Yi, who did not believe in it during his lifetime, receive after death?' They replied, 'Fu Yi has already been assigned to Yuezhou as a Nili (泥犁, hell dweller).' The next morning, Feng Changming entered the palace and saw Xue Yi, so he told him about his dream. Xue Yi also personally told about the mud man incident. The dreams of the two men coincided on the same night, and they both sighed in amazement. The matter of sin and blessing cannot be disbelieved. Since Xue Yi had seen the signs, he still sent the money to Fu Yi and told him about the dream. In the following days, Fu Yi contracted a terrible disease, and his entire body festered and rotted, and he died screaming. At that time, it was the autumn of the fourteenth year of Zhenguan (貞觀, 640 AD) when Fu Yi died. Feng Changming personally saw in the palace that the dreams of the two officials were the same. (From 《冥報記》 (Ming Bao Ji, Records of Retribution) and 《統紀通載》 (Tong Ji Tong Zai, Comprehensive Records). The so-called desire to avoid incurring the karma of Avici Hell is to not slander the 正法輪 (zheng fa lun, true Dharma wheel) of the Tathagata. 黃冠 (Huang Guan, Yellow Crown) was the former name for Taoist priests). Weizhou Qi Shiwang, a native of Wuqiang, died in the twenty-first year of Zhenguan (貞觀, 647 AD) and revived after seven days. He himself said that when he first died, he was taken to see King Yama and was immediately handed over to the Cao Si (曹司, office of clerks), who sent someone else to investigate and verify. After four or five days, the investigation records stated that he had the same name and surname as someone who was supposed to die, but it was not yet his time to die.
即死。判官語士望曰。汝生平好燒雞子。宜受罪而歸。即命人送出門。去曹司一二里。即見一城。聞城中有鼓吹之聲。士望欣然趍走而入。既入之後。城門已閉。其中更無屋宇。遍地皆是熱灰。士望惆慞。不知所計。燒灼其足。殊常痛苦。士望四顧城門並開。及走向門。其扉即掩。凡經一日。有人命門者曰。開門放昨日罪人出。既出。即命人送歸。使者辭以路遙遷延。不送之。始求以錢絹。士望許諾。遂經歷川涂。踐履荊棘。行至一處。有如環堵。其中有坑深黑。士望懼之。使者推之。遂入坑內。不覺漸蘇。尋乃造紙錢等待焉。使者依期到取。士望妻亦同見之云。(出冥報記)又梁時有一人。常以雞卵白和沐云。使發光潤。每沐輒破二三十枚卵。臨終。但聞發中。啾啾數千雞雛之聲(出弘明雜傳)。
曹州
○裴則。離狐人。男于貞觀末年。二十一日。死經三日而蘇。自云。初死被一人將至王所。王衣白。非常鮮潔。王遣此人。將牛耕地。此人訴云。兄弟幼小。無人扶侍二親。王即愍之。乃遣使將向南。至第三重門。入見鑊湯。及刀山劍樹。又見數千人頭。皆被斬。佈列地上。此頭並口云。大饑。本村有一老母。年向七十。其時猶未死。遂見在鑊湯前然火。觀望訖。還至王前。見同村人張成。亦未死。有
【現代漢語翻譯】 現代漢語譯本： 立即死亡。判官告訴士望說：『你生平喜歡燒雞，應該受罪后才能回去。』隨即命令人送他出門。離開曹司一兩里，就看見一座城。聽到城中有奏樂的聲音，士望高興地快步走進去。進去之後，城門立刻關閉。其中沒有房屋，遍地都是熱灰。士望惆悵，不知如何是好，腳被燒得非常痛苦。士望四處張望，城門都開了，等到走向門，門立刻關閉。經過一天，有人命令守門的人說：『開門放昨天犯罪的人出去。』出來后，就命令人送他回去。使者推辭說路途遙遠，拖延時間，不送他。士望開始用錢財絲絹請求，使者答應了。於是經歷河流，走過荊棘。走到一處，像矮墻一樣的地方，其中有個深黑的坑。士望害怕，使者推他下去，就掉入坑內。不知不覺漸漸甦醒，於是製造紙錢等待。使者按期來取，士望的妻子也一同看見這件事。（出自《冥報記》）又梁朝（502年-557年）時有一個人，經常用雞蛋清調和洗頭，使頭髮光亮潤澤。每次洗頭就打破二三十個雞蛋。臨終時，只聽見頭髮中，發出數千只小雞的叫聲（出自《弘明雜傳》）。
曹州
裴則，離狐人。他的兒子在貞觀（627年-649年）末年，二十一日去世，經過三天後甦醒。他自己說：『剛死的時候被一個人帶到閻王那裡，閻王穿著白衣，非常鮮艷潔凈。閻王派遣這個人，牽牛耕地。這個人訴苦說：『兄弟年幼，沒有人扶養雙親。』閻王就憐憫他，於是派遣使者向南走，到第三重門，進去看見鑊湯，以及刀山劍樹。又看見數千個人頭，都被斬首，排列在地上。這些人頭都張口說：『大飢餓。』本村有一位老母親，年紀快七十歲了，當時還沒有去世，於是看見她在鑊湯前燒火。觀看完畢，回到閻王面前，看見同村人張成，也沒有去世，有
【English Translation】 English version: Immediately died. The judge said to Shi Wang: 'You liked to roast chicken during your lifetime, you should be punished before you can return.' Then he ordered someone to send him out. One or two miles away from the Cao office, he saw a city. Hearing the sound of music in the city, Shi Wang happily walked in quickly. After entering, the city gate immediately closed. There were no houses inside, and the ground was covered with hot ashes. Shi Wang was sad and didn't know what to do. His feet were burned very painfully. Shi Wang looked around, and the city gates were all open. When he walked to the gate, the door immediately closed. After a day, someone ordered the gatekeeper to say: 'Open the door and let the criminal out yesterday.' After coming out, he ordered someone to send him back. The messenger declined, saying that the road was far away and delayed the time, and did not send him. Shi Wang began to ask for money and silk, and the messenger agreed. So he went through rivers and thorns. When he arrived at a place like a low wall, there was a deep black pit in it. Shi Wang was afraid, and the messenger pushed him down, and he fell into the pit. Unconsciously gradually woke up, so he made paper money and waited. The messenger came to pick it up on time, and Shi Wang's wife also saw this incident together. (From 'Ming Bao Ji') Also, during the Liang Dynasty (502-557 AD), there was a person who often used egg white to mix and wash his hair to make it shiny and smooth. Every time he washed his hair, he broke twenty or thirty eggs. When he was dying, he only heard the sound of thousands of chicks chirping in his hair (From 'Hong Ming Miscellaneous Biography').
Cao Zhou
Pei Ze, a native of Lihu. His son died on the 21st of the end of the Zhenguan period (627-649 AD), and woke up after three days. He said himself: 'When I first died, I was taken to King Yama by a person. King Yama was wearing white clothes, very bright and clean. King Yama sent this person to lead the cattle to plow the land. This person complained: 'My brothers are young, and no one supports my parents.' King Yama took pity on him, so he sent a messenger to go south, to the third gate, and went in to see the cauldron soup, as well as the mountain of knives and the tree of swords. He also saw thousands of heads, all beheaded, arranged on the ground. These heads all opened their mouths and said: 'Great hunger.' There was an old mother in this village, who was almost seventy years old, and had not died at that time, so she saw her burning fire in front of the cauldron soup. After watching, he returned to King Yama and saw Zhang Cheng, a fellow villager, who had not died either, and there was
一人訴成云。毀破我屋。王遣使檢之。報云是實。成曰。成犁地。不覺犁破其冢。非故然也。王曰。汝雖非故心。終為不謹耳。遂令人杖腰七下。有頃。王曰。汝更無事。放汝早還。王乃使人送去。遣北出逾墻。及登墻。望見其舍。遂聞哭聲。乃跳下墻。忽覺起坐。既蘇之後。具為鄉曲言之。邑人視張成腰上。有七下杖跡。跡極青黑。問其毀墓。答云。不虛。老母尋病。未幾而死(出冥報拾遺○或問曰。人死既入六道。豈覆在冢。守其故骸耶。答曰。其雖入鬼趣。而罪福未定。故無所拘制。而亦無所依倚。故在冢間。如灌頂經云。釋種童子白佛言。凡夫墳冢。何故有。諸鬼神依付。佛言。皆是五穀之精。妖魅幻化。或橫死之鬼。無所附著。依以為靈。或是樹木山林之精。骨未朽爛。故有微靈。骨若糜爛。此靈即滅。無有氣勢。亦不能為人作諸禍福。或是新命終人。在世無福。又行邪諂。應墮鬼神。或為樹木雜物之精。無天福可受。地獄不攝。浮游人村。既無天膳及諸飲食。遂恐動於人。作諸變怪。煽動人心。凡夫聞見。即便設福。謂之為神。或妖邪之師。倚以為神。覓諸福祐。欲得長生。愚癡邪見。殺生祠祀。死入地獄。餓鬼畜生無有出時。可不慎之)。
雍州
○醴泉縣。楊師操。東陽縣人。至貞觀初
【現代漢語翻譯】 現代漢語譯本： 一人告訴成云，說他毀壞了自己的房屋。國王派人去調查，回報說情況屬實。成云說：『我耕地的時候，沒注意到犁壞了墳墓，不是故意這樣做的。』國王說：『你雖然不是故意的，但終究是不謹慎。』於是讓人用棍子打了他腰部七下。過了一會兒，國王說：『你沒有其他事了，放你早點回去。』國王就派人送他走，讓他從北邊翻墻出去。當他登上墻頭，望見自己的家，就聽到了哭聲。於是跳下墻，忽然覺得醒了過來。醒來之後，他把事情的經過詳細地告訴了鄉里人。鄉里人檢視張成腰上，有七下棍打的痕跡，痕跡非常青黑。問他毀壞墳墓的事，他回答說：『不假。老母親隨後生病，沒多久就去世了。』（出自《冥報拾遺》）有人問：『人死後既然進入六道輪迴，難道還會留在墳墓里，守護原來的屍骨嗎？』回答說：『他們雖然進入鬼道，但罪業和福報還沒有確定，所以沒有被拘禁，也沒有所依靠，所以在墳墓之間。』如《灌頂經》所說：釋迦族的童子問佛說：『凡夫的墳墓，為什麼會有諸鬼神依附？』佛說：『都是五穀的精氣，妖魅幻化而成。或者橫死之鬼，沒有可以附著的地方，就依附在墳墓上作為靈。或者是樹木山林的精怪，骨頭沒有腐爛，所以有微弱的靈性。骨頭如果腐爛了，這種靈性就消失了，沒有氣勢，也不能為人制造禍福。或者是新死之人，在世沒有福報，又行為邪惡諂媚，應該墮入鬼道。或者成為樹木雜物的精怪，沒有天上的福報可以享受，地獄也不收容，漂浮在人間村落。既然沒有天上的食物和各種飲食，就恐嚇人，製造各種怪異的事情，煽動人心。凡夫聽見看見，就設定福報，稱他們為神。或者妖邪的法師，依靠他們作為神，尋求各種福佑，想要得到長生。愚癡邪見，殺生祭祀，死後墮入地獄，餓鬼畜生沒有出頭之日。不可不謹慎啊！』
雍州
○醴泉縣，楊師操，東陽縣人，至貞觀初（627年-649年）
【English Translation】 English version: A man accused Cheng Yun of destroying his house. The king sent an envoy to investigate, who reported that it was true. Cheng said, 'I was plowing the field and didn't realize I had plowed through the tomb; it wasn't intentional.' The king said, 'Although you didn't do it on purpose, you were ultimately careless.' So he ordered someone to strike him seven times on the waist with a stick. After a while, the king said, 'You have nothing else to do; let you go back early.' The king then sent someone to escort him, ordering him to exit over the wall to the north. As he climbed the wall, he saw his house and heard crying. So he jumped down from the wall and suddenly felt himself waking up. After waking up, he told the villagers the whole story in detail. The villagers looked at Zhang Cheng's waist and saw seven stick marks, which were very dark blue. When asked about destroying the tomb, he replied, 'It's true. My old mother then fell ill and died not long after.' (From 'Gleanings from the Record of Retribution') Someone asked, 'Since people enter the six realms of reincarnation after death, would they still remain in the tomb, guarding their old bones?' The answer is, 'Although they enter the realm of ghosts, their sins and blessings have not yet been determined, so they are not restrained and have nothing to rely on, so they are in the tombs.' As the 'Guan Ding Sutra' says: The Shakya clan boy asked the Buddha, 'Why do ordinary people's tombs have ghosts and spirits attached to them?' The Buddha said, 'They are all the essence of the five grains, transformed by demons and illusions. Or ghosts who died violently, having nowhere to attach themselves, rely on the tombs as spirits. Or they are the spirits of trees and mountains, whose bones have not decayed, so they have weak spirituality. If the bones decay, this spirituality disappears, has no energy, and cannot create blessings or misfortunes for people. Or they are newly deceased people who had no blessings in life and acted wickedly and flatteringly, and should fall into the realm of ghosts. Or they become the spirits of trees and miscellaneous objects, having no heavenly blessings to enjoy, and not being taken in by hell, floating in human villages. Since they have no heavenly food or various diets, they frighten people, create various strange things, and incite people's hearts. Ordinary people hear and see this, and then set up blessings, calling them gods. Or evil sorcerers rely on them as gods, seeking various blessings, wanting to obtain longevity. Foolish and evil views, killing living beings for sacrifices, after death they fall into hell, and there is no time to escape from hungry ghosts and animals. One must be careful!'
Yong Zhou
○ Li Quan County, Yang Shi Cao, a native of Dong Yang County, during the early Zhenguan period (627-649 AD).
。任司竹監。后因公事。遷任藍田縣尉。貞觀二十一年。因身老還家。躬耕為業。然操立性毒惡暴口。但一生已來。喜見人過。每鄉人有事。即錄告官。過無問大小。恒生恐嚇。于自村社之內。無事橫生整理。人不喜見。操自知性惡。亦向人說云。吾性多急暴口。從武德已來。四度受八戒。時行禮拜。日誦經唄。化人為善。然有大小侵己。操不能忍。后至永徽元年。四月七日夜。忽有一人。從東來。騎白馬。著青衣。直到操門。見遂共溫涼訖。人云。東陽大監。故遣我追你。為你自生已來。毒心纏縛。不能忍舍。逢人即說勸善。己身持戒不全。慳貪不施。自道我有善心。供養三寶。然未曾佈施片財。雖口云。慚愧。心中即生別計。惑亂凡俗。為此喚汝。須臾不見來人。操身在門。忽然倒地。口不能言。惟心上少暖。家人輿將入舍。臥經宿不蘇。然操已到東陽都錄處。於時府君。大衙未散。操遂私行。曹司皆有機案牀蓆。甚大精好。亦有囚人。或著枷鎖。或露頭散腰。或坐立行住。如是罪人。不可算數。操向東行。過到一處。處孔極小。惟見火星流出。臭煙熢𤊹。不中人立。復有兩人。手把鐵棒。修理門首。操因問把棒人。此是何處。曹司答云。是猛火地獄。擬著持戒不全人。或修善中休人。知而故犯。死入此處。聞道
有一楊師操。一生喜論人過。每告官司。道他長短。逢人詐言慚愧。有片侵己。實不能忍。今欲遣入此處。故修理之。其人今日。是四月八日。家人為操身死。佈施齋供。曹司平章。還欲放歸。未得進止。我在此間待師操。操便叩頭禮謝。自云。楊師操者。弟子身是。愿作方便。若為得脫。此人答云。你但至心禮十方佛。慇勤懺悔。改卻毒心。即遂往生。不來此處。雖懷惡意。一期能悔。如菩薩行。不惜身命。得生凈土。師操得此語已。即便依教。發露慇勤懺悔。遂放還家。經三日得活。操得蘇已。具述此事。操於後時。便向慧靖禪師處。改過懺悔。身今現在。年至七十有五。食長齋。六時禮懺。操行看麥田。見牛三頭。暴食麥苗。操就牛慚愧。不復驅去。歸家後日。行看麥田。不見麥死。直有牛跡。其夜作夢。見有人來語操云。我是曹使人。故來試你。你既止惡。更不追你。但你勤誠修善。不須憂之。有僧見操。傳向臨說(此曹使即師操善知識。教令懲惡修善。示生凈土。復來相試現夢。誡勤諄諄。非大菩薩。方便誘進群生。孰能如此用心乎)。
博陵
○尚書刑部郎中宋行質。性不信佛。有慢謗之言。至永徽二年五月病死。至六月九日。尚書都官令史王璹暴死。經二日而蘇。自言初死之時。見四人來
【現代漢語翻譯】 有一位名叫楊師操的人，一生喜歡議論別人的過錯，經常向官府告狀，說別人的缺點。他表面上裝作慚愧，但實際上一點點侵犯到自己的利益都無法忍受。現在想把他送到這裡來，所以先懲罰他一番。這個人今天，是四月初八（公元紀年），他的家人為楊師操的死而佈施齋飯。曹司的官員正在商議，還想放他回去，但還沒有決定。我在這裡等楊師操。楊師操便叩頭行禮，自稱：『我就是楊師操，弟子希望能得到方便，怎樣才能脫離這裡？』那人回答說：『你只要至誠地禮拜十方諸佛（釋迦摩尼佛，阿彌陀佛，藥師琉璃光佛，寶勝佛，毗盧遮那佛），懇切地懺悔，改掉惡毒的心，就能往生西方極樂世界，不再來這裡。』即使懷有惡意，如果能夠真心懺悔，就像菩薩一樣，不惜犧牲自己的生命，也能往生凈土。楊師操聽了這些話后，就按照教導，發露真心懺悔，於是被放回家。三天後，他復活了。楊師操甦醒后，詳細地講述了這件事。之後，楊師操便向慧靖禪師那裡，改過自新，懺悔罪過。現在他還活著，年齡七十五歲，長期吃素，每天六個時辰禮拜懺悔。楊師操在麥田里行走，看到三頭牛正在糟蹋麥苗，楊師操就向牛表示慚愧，沒有再驅趕它們。回家后的第二天，他去麥田里檢視，沒有看到麥子被糟蹋的痕跡，只有牛走過的痕跡。那天晚上，他做了一個夢，夢見有人來告訴楊師操說：『我是曹司的使者，特意來試探你。你既然已經停止作惡，我就不再追究你。只要你勤奮誠懇地修善，不必擔憂。』有僧人見到楊師操，把這件事告訴了臨說（這位曹司的使者就是楊師操的善知識（指引人向善的人），教導他懲罰罪惡，修養善良，指示他往生凈土，又來試探他，在夢中諄諄告誡。如果不是大菩薩，用這種方便的方法來引導眾生，誰能如此用心呢？）。
博陵
尚書刑部郎中宋行質，生性不信佛，經常有輕慢誹謗佛法的言論。到永徽二年（公元651年）五月病死。到六月九日，尚書都官令史王璹暴死，經過兩天後甦醒，自己說剛死的時候，看見四個人來
【English Translation】 There was a man named Yang Shicao (a proper noun). Throughout his life, he enjoyed discussing the faults of others, frequently lodging complaints with officials, pointing out their shortcomings. He would feign shame before people, but in reality, he couldn't tolerate even the slightest infringement upon his own interests. Now, there was a desire to send him to this place, so he was punished first. This person, today, is the eighth day of the fourth month (Gregorian calendar). His family members made offerings of alms and vegetarian meals for Yang Shicao's death. The officials of the Cao Division (hell's division) were deliberating, still wanting to release him, but a decision hadn't been made. I am here waiting for Yang Shicao. Yang Shicao then kowtowed and bowed, claiming: 'I am Yang Shicao, this disciple hopes to receive convenience, how can I escape from here?' That person replied: 'You only need to sincerely prostrate to the Buddhas of the ten directions (Shakyamuni Buddha, Amitabha Buddha, Bhaisajyaguru Buddha, Ratnasambhava Buddha, Vairocana Buddha), earnestly repent, and change your poisonous heart, then you can be reborn in the Western Pure Land and no longer come here.' Even if harboring malicious intent, if one can sincerely repent, like a Bodhisattva (an enlightened being), not hesitating to sacrifice one's own life, one can also be reborn in the Pure Land. After hearing these words, Yang Shicao followed the teachings, revealing his sincere repentance, and was thus released home. Three days later, he revived. After Yang Shicao awoke, he recounted this matter in detail. Afterwards, Yang Shicao went to Zen Master Huijing (a proper noun) to reform and repent for his sins. He is still alive now, seventy-five years old, a long-term vegetarian, prostrating and repenting for six periods every day. Yang Shicao was walking in the wheat field and saw three cows trampling the wheat seedlings. Yang Shicao expressed shame to the cows and did not drive them away. The day after returning home, he went to check the wheat field and did not see any traces of the wheat being trampled, only the tracks of the cows. That night, he had a dream, dreaming that someone came and told Yang Shicao: 'I am a messenger from the Cao Division (hell's division), specifically here to test you. Since you have stopped doing evil, I will no longer pursue you. As long as you diligently and sincerely cultivate goodness, there is no need to worry.' A monk saw Yang Shicao and told Línshuō (a proper noun) about this matter (this messenger from the Cao Division (hell's division) is Yang Shicao's good advisor (someone who guides people towards goodness), teaching him to punish evil and cultivate goodness, instructing him to be reborn in the Pure Land, and coming again to test him, earnestly admonishing him in a dream. If not for a great Bodhisattva (an enlightened being), using this expedient method to guide sentient beings, who could be so attentive?).
Boling (a proper noun)
Song Xingzhi (a proper noun), a secretary in the Ministry of Justice, by nature did not believe in Buddhism and often had words of contempt and slander against the Dharma. He died of illness in the fifth month of the second year of Yonghui (651 AD). On the ninth day of the sixth month, Wang Zhu (a proper noun), a clerk in the Ministry of Personnel, died suddenly, and after two days, he revived, saying that when he first died, he saw four people come.
至其所云。官府追汝。璹隨行入一大門。見廳事甚壯。向北為之。廳上西間。有一人坐。形容肥黑。廳東間有一僧坐。與官相當。皆面向北。各有床幾案褥。侍童子二百許人。或冠或辮。皆美容貌。(此下有勘問改籍。事繁不錄)東南行數十步。聞有人聲喚璹。璹回顧見侍郎宋行質。面色慘黑。色如濕地。露頂散腰。著故緋袍。頭𩬊短垂。如胡人者。立於廳事階下。有吏主守之。西近城有一大木牌。高一丈二尺許。大書牌上曰。此是勘當擬過王人。其字大方尺餘。甚分明。廳事上有床坐幾案。如官府者。而無人坐。行質見璹悲喜。口云。汝何故得來。璹曰。官追勘問改籍。無事放還。行質捉其兩手。謂璹曰。吾被官責問功德簿。吾手中無功德簿。坐此困苦。加之飢渴寒苦。不可言說。君可努力至我家。急語令作功德。如是慇勤四囑之。璹及辭去。行數十步。又呼璹還。未及言。廳上有官人來坐。怒璹曰。我方勘責事。汝何人輒至囚處。使卒搭耳。推令去。璹走。又至一門。門吏曰。汝被搭耳。耳當聾。吾為汝卻其中物。因以手挑其耳。耳中鳴乃驗。即放出門外。黑如漆。璹不知所在。以手摸西及南。皆是墻壁。惟東無障礙。而闇不可行。立待少時。見曏者追璹之吏。從門出來。謂璹曰。君尚能待我甚善。可乞我錢一千
【現代漢語翻譯】 現代漢語譯本： 至於他們所說的地方。官府追捕你。璹（人名）跟隨他們進入一個大門，看見廳堂非常壯觀，朝北而設。廳堂西邊的房間里，有一個人坐著，形容肥胖黝黑。廳堂東邊的房間里，有一個僧人坐著，與官員的地位相當，都面向北方。各自有床、幾案、褥墊，侍童大約有二百多人，有的戴著帽子，有的梳著辮子，都容貌美麗。（以下是勘問改籍的事情，事情繁瑣不記錄） 向東南方向走了幾十步，聽到有人聲呼喚璹（人名）。璹（人名）回頭看見侍郎宋行質（人名），面色慘白髮黑，顏色像潮濕的土地，光著頭，披散著腰帶，穿著破舊的緋色官袍，頭髮短短地垂下來，像胡人一樣，站在廳堂的臺階下，有官吏負責看守他。西邊靠近城墻的地方，有一個大木牌，高約一丈二尺，木牌上用大字寫著：『這是勘當擬過王人』，字大約有一尺見方，非常清楚。廳堂上有床、坐具、幾案，像官府一樣，但是沒有人坐。宋行質（人名）看見璹（人名）又悲傷又高興，口裡說：『你為什麼會來這裡？』璹（人名）說：『官府追捕我，勘問改籍，沒事就會放我回去。』宋行質（人名）抓住他的雙手，對璹（人名）說：『我被官府責問功德簿的事情，我手中沒有功德簿，坐在這裡困苦不堪，加上飢渴寒冷，痛苦得無法用言語表達。你可要努力到我家，趕緊告訴他們做功德。』這樣慇勤地囑咐了他四次。 璹（人名）告辭離去，走了幾十步，又呼喚璹（人名）回來。還沒來得及說話，廳堂上有官員來坐下，怒斥璹（人名）說：『我正在勘問責罰事情，你是什麼人，竟然擅自來到囚犯的地方？』於是命令士兵打他的耳朵，推他離開。璹（人名）跑了。又到了一扇門，門吏說：『你被打了耳朵，耳朵應該會聾，我為你取出其中的東西。』於是用手掏他的耳朵，耳朵里發出鳴叫聲才應驗。隨即放他出門外，外面黑得像漆一樣。璹（人名）不知道自己在什麼地方，用手摸索西邊和南邊，都是墻壁，只有東邊沒有障礙，但是黑暗得無法行走。站著等了一會兒，看見先前追捕璹（人名）的官吏，從門裡出來，對璹（人名）說：『您還能等我，真是太好了，可以向您乞討一千錢嗎？』
【English Translation】 English version: As for the place they spoke of. The government was pursuing you. Zhu (personal name) followed them into a large gate and saw a very grand hall, facing north. In the room on the west side of the hall, there was a person sitting, described as fat and dark. In the room on the east side of the hall, there was a monk sitting, with a status equivalent to that of an official, both facing north. Each had beds, desks, mats, and cushions, and there were about two hundred child servants, some wearing hats and some with braids, all with beautiful appearances. (The following is about the matter of investigation and changing registration, which is too complicated to record.) Walking dozens of steps southeast, he heard someone calling Zhu (personal name). Zhu (personal name) looked back and saw the Vice Minister Song Xingzhi (personal name), his face pale and black, the color like damp earth, bareheaded, with his belt loosened, wearing an old scarlet official robe, his hair short and drooping, like a barbarian, standing under the steps of the hall, guarded by officials. To the west, near the city wall, there was a large wooden sign, about twelve feet high, with large characters written on it: 'This is the person being investigated and prepared to pass to the king,' the characters were about one foot square, very clear. In the hall, there were beds, seats, desks, like those in government offices, but no one was sitting. Song Xingzhi (personal name) saw Zhu (personal name) with both sadness and joy, and said: 'Why did you come here?' Zhu (personal name) said: 'The government is pursuing me, investigating and changing registration, and will release me if there is nothing wrong.' Song Xingzhi (personal name) grabbed his hands and said to Zhu (personal name): 'I am being questioned by the government about the merit ledger. I have no merit ledger in my hand, and I am suffering here, plus hunger, thirst, and cold, the pain is indescribable. You must try hard to go to my house and quickly tell them to perform meritorious deeds.' He earnestly instructed him four times in this way. Zhu (personal name) bid farewell and left, walked dozens of steps, and then called Zhu (personal name) back. Before he could speak, an official came to sit in the hall and scolded Zhu (personal name) angrily: 'I am investigating and punishing matters, who are you to come to the place of prisoners without permission?' So he ordered the soldiers to slap his ears and push him away. Zhu (personal name) ran away. He came to another door, and the gatekeeper said: 'You have been slapped on the ears, your ears should be deaf, I will take out the things inside for you.' So he poked his ears with his hand, and the ringing in his ears proved it. Then he let him out of the door, and it was as black as lacquer outside. Zhu (personal name) did not know where he was, and groped west and south, and they were all walls, only the east was unobstructed, but it was too dark to walk. After standing and waiting for a while, he saw the official who had pursued Zhu (personal name) earlier, coming out of the door, and said to Zhu (personal name): 'It's very good that you can still wait for me, can I beg you for a thousand coins?'
。璹不應。內自思曰。吾無罪放來。何為賄吏。吏即謂曰。君不得無行。吾向若不早將汝過官。令二日受縛。豈不困耶。璹心然之。因愧謝曰。依命。吏曰。吾不用汝銅錢。欲得白紙錢。期十五日來取。璹許。因問歸路。吏曰。但東行二百步。當見一處。墻穿破見明。可推倒之。即至君家。璹如信行。至墻之良久。乃至依倒處出。即至其所居隆政坊南門矣。於是歸家。見人坐泣。入戶而蘇。至十五日。璹忘與錢。明日復病困絕。見吏來怒曰。君果無行。期與我錢。遂不與。今復將汝去。因即驅行。出金光門。令入坑。璹拜謝。百餘拜。遂即放歸。又蘇。璹告家人。買紙百張。作錢送之。明日璹又病困。復見吏曰。君幸能與我錢。而錢不好。璹辭謝。請更作。許之。又蘇。至二十日。璹令用六十錢。買白紙百張作錢。並酒食。自於隆政坊。西門渠水上燒之。既而身輕體健。遂唸誦不廢。臨聞其事。時與刑部侍郎劉燕客。大理少卿辛茂將。在大理鞫問。請劉召璹至。與辛兄等對問之云爾(右二出冥報記○余昔在英德西來山住靜。山下之人。多取山小竹。造粗草紙。有一姓華者。年將五十。為人性慳。寒食日至山祭墓。以刀斫竹焚之。云。紙錢金銀。元是竹造。此竹即是銀莖也。是夕即夢其父來。深訶責之。壔買粗紙。故云
錢不好。況以竹為銀莖可乎。論云。三界惟心。萬法惟識。信不誣也。如紙之一物。能為錢寶繒帛。乃至簣箱等。斯皆人心識所成。鬼見物各自異。故知三界六道。悉由心成也。按此錢帛。起自唐眭仁茜。令岑文字作。以贈成景長史。未審唐前。以何代之。或用真者。故古祠祭。有用圭璧。及皮幣。而長史云。亦不如假者。如統紀云。唐已前無紙錢。為用者。自唐明王。使王玙為祠祭。盛行此法。於是冥中藏積紙錢。金銀繪彩。與世間所用無少異。皆由心法之能變造。故天府冥關。亦隨人心而轉因有鬼神用紙錢。入人間買物者。有見太山堆積蠟錢無用。云。人間化財。用油炷度火。而污者。此等顯驗不一。心生則種種法生矣。不特紙錢一法而已也。又云。不宜在石榴桃樹邊化財。鬼畏之也)。
隴西
○李思一。今居相州之滏陽縣。貞觀二十年正月。已死經日而蘇。語在冥報記。至永徽三年五月。又死經一宿而蘇。說云。以年命未盡。蒙王放。復歸。于王前見相州滏陽縣。法觀寺僧辨圭。又見會福寺僧弘亮。及慧寶三人。並在王前辨答。見冥官云。慧寶死期未至。宜修功德。辨圭。弘亮。今歲必死。辨圭等。是年果相繼卒。后寺僧令一巫者。就弘亮舊房。召二僧問之。辨圭曰。我為破齋。今受大苦。兼語
【現代漢語翻譯】 現代漢語譯本 錢不好。更何況用竹子做成銀錢的樣子呢？《瑜伽師地論》中說：『三界唯心，萬法唯識。』這話真實不虛。比如紙這一種東西，能被做成錢寶、繒帛，乃至筐箱等等。這些都是人心意識所造成的。鬼看到的景象各自不同。所以知道三界六道，都是由心造成的。按照記載，這種紙錢的出現，始於唐朝（公元618-907年）的眭仁茜，他讓岑文字製作紙錢，用來贈送給成景長史。不知道唐朝之前，用什麼來代替紙錢呢？或許用的是真錢。所以古代祠祭，有用圭璧以及皮幣的。而成景長史說，（真錢）還不如假的紙錢。如同《釋氏稽古略》記載，唐朝以前沒有紙錢，開始使用紙錢，是從唐明皇（公元712-756年在位）開始，他讓王玙主持祠祭，這種方法才盛行起來。於是陰間也開始儲藏積累紙錢、金銀彩繪，與世間所用的錢財沒有多少差別，這都是心法能夠變造的。所以天府冥關，也隨著人心而轉變。因此有鬼神用紙錢，到人間購買東西的事情。有人看見泰山堆積著蠟錢，卻不能使用。說是因為人間焚化紙錢，是用油點燃，通過火焰來傳遞，所以被污染了。這類顯現的驗證不止一種。心生則種種法生啊，不單單是紙錢這一種方法而已。還有人說，不應該在石榴樹、桃樹旁邊焚化紙錢，因為鬼畏懼這些樹木。
隴西
李思一，現在居住在相州（今河北臨漳）的滏陽縣。貞觀二十年（公元646年）正月，已經死了有一天了，後來又甦醒了。這件事記載在《冥報記》中。到了永徽三年（公元652年）五月，又死了，過了一夜又甦醒了。他說，因為年命未盡，蒙閻王放回。在閻王面前，他看見了相州滏陽縣法觀寺的僧人辨圭，又看見了會福寺的僧人弘亮以及慧寶三人，都在閻王面前辯論回答問題。冥官說，慧寶死期未到，應該修功德。辨圭、弘亮，今年必定會死。辨圭等，在這一年果然相繼去世。後來寺里的僧人讓一個巫婆，到弘亮以前住的房間，招來這兩個僧人詢問。辨圭說，我因為破戒吃齋，現在遭受很大的痛苦，還說...
【English Translation】 English version Money is not good. Moreover, how can bamboo be used to make silver-like coins? The Yogacarabhumi-sastra says: 'The three realms are only mind, and all dharmas are only consciousness.' This statement is truly not false. For example, paper, as a single object, can be made into money, treasures, silk fabrics, and even baskets, etc. These are all created by the human mind and consciousness. Ghosts see different things differently. Therefore, it is known that the three realms and six paths are all created by the mind. According to records, the origin of this paper money began with Sui Renqian of the Tang Dynasty (618-907 AD), who had Cen Wenben make paper money to give to Changshi Cheng Jing. It is not known what was used to replace paper money before the Tang Dynasty. Perhaps real money was used. Therefore, in ancient ancestral sacrifices, jade tablets and leather coins were used. And Changshi Cheng Jing said that (real money) is not as good as fake paper money. As the Shishi Jigu Lue records, there was no paper money before the Tang Dynasty. The use of paper money began with Emperor Ming of the Tang Dynasty (reigned 712-756 AD), who had Wang Yu preside over ancestral sacrifices, and this method became popular. Therefore, the underworld also began to store and accumulate paper money, gold and silver paintings, which were not much different from the money used in the world. This is all due to the transformative power of the mind. Therefore, the Heavenly Treasury and the Underworld Gate also change with the human mind. Therefore, there are cases of ghosts using paper money to buy things in the human world. Someone saw piles of wax money in Mount Tai, but they could not be used. It is said that because people in the human world burn paper money, using oil to light it and transmit it through flames, it is polluted. There are more than one such manifest verifications. When the mind arises, all kinds of dharmas arise, not just the method of paper money alone. It is also said that one should not burn paper money near pomegranate trees or peach trees, because ghosts fear these trees.
Longxi
Li Siyi, now lives in Fuyang County of Xiangzhou (now Linzhang, Hebei). In the first month of the twentieth year of Zhenguan (646 AD), he had been dead for a day, and then he woke up again. This matter is recorded in the Ming Bao Ji. In the fifth month of the third year of Yonghui (652 AD), he died again, and woke up again after one night. He said that because his life was not over, he was released by King Yama. In front of King Yama, he saw the monk Bian Gui of Faguan Temple in Fuyang County, Xiangzhou, and also saw the monks Hong Liang and Hui Bao of Huifu Temple, all three of whom were debating and answering questions in front of King Yama. The underworld official said that Hui Bao's death date had not arrived, and he should cultivate merit. Bian Gui and Hong Liang will definitely die this year. Bian Gui and others indeed died one after another that year. Later, the monks in the temple asked a witch to go to Hong Liang's former room and summon the two monks to ask them. Bian Gui said, 'Because I broke the precepts and ate齋(zhai, vegetarian diet)，I am now suffering greatly,' and also said...
諸弟子等。為我作齋救㧞苦難。弟子輩。即為營齋。巫者又云。辨圭已得免罪。弘亮云。我為破齋。兼妄說人長短。今被拔古痛苦。不能多言。相州智力寺僧慧永等說之(出冥報拾遺○言破齋者。謂午後啖食。犯非時食戒。非為食葷膻也)。
雍州
○西盩厔縣。西北有元從坊人。姓程名普樂。少好音聲。至永徽六年五月七日。因有微患暴死。五日心暖不臭。家人不敢埋。至第六日平旦得蘇。還如平生。說云。初死時。有二青衣至床前曰。王喚君。普樂問。何王。答曰。閻羅王。為何事。答曰。頃有勘問。催急即行。不須更語。一人手撮普樂。遂出坊南門。漸向南山下至一荒草處。有少堿鹵。不生草。一大孔如大甕口。語樂云。入樂懼。不肯入。一人推入。不覺有損。直見王大殿。捉杖人極眾。王共諸臣。及宮妃后。在大殿上。隔慢坐。殿前大有諸音聲。伎兒雜戲。使人引樂啟王云。所追人來。王問是誰。曰程普樂。王問汝解俳說否。樂曰。不解。(俳說。即唱戲等)王回顧。問一伎兒。姓張名舍兒。此人不解俳說。何故追喚。答曰。舍兒生平共普樂初善。后因相瞋挾怨。舍兒遂挾怨漫引此人。舍兒不敢誑王。還依實說。王怒。令戲殿前。音聲一時俱動。還見打鼓作舞緣竿。緣竿人。初緣至頭。下時以竿
【現代漢語翻譯】 現代漢語譯本： 諸位弟子。請為我做齋飯，以解救我于苦難之中。弟子們便為他準備齋飯。巫師又說：『辨圭已經得到赦免。』弘亮說：『我因為破齋，還妄議他人是非，現在遭受拔舌的痛苦，不能多說話了。』這是相州智力寺的僧人慧永等人講述的。（出自《冥報拾遺》。所謂破齋，指的是午後吃東西，違反了非時食戒，並非指吃葷腥食物。）
雍州
西盩厔縣（今陜西省周至縣）。西北方有個元從坊的居民，姓程，名普樂。他年輕時喜歡音樂。在永徽六年（655年）五月七日，因為一點小病突然去世。五天後，心臟還是溫暖的，屍體也沒有腐臭。家人不敢埋葬。到了第六天黎明時，他甦醒過來，恢復了正常。他說：『剛死的時候，有兩個青衣人來到床前說：「閻王要見你。」普樂問：「什麼閻王？」回答說：「閻羅王。有什麼事？」回答說：「有些事情要查問，催促你趕快去。」一個人抓住普樂，就出了坊的南門，漸漸向南山下走去，到一個荒草的地方。那裡有一些堿土，不長草。有一個大洞，像大甕的口一樣。青衣人對普樂說：「進去。」普樂害怕，不肯進去。一個人把他推了進去，不覺得有什麼損傷。直接看到閻王的大殿。拿著棍杖的人非常多。閻王和各位大臣，以及宮妃后，在大殿上，隔著簾幔坐著。殿前有很多音樂聲，伎人雜耍。有人引導普樂稟告閻王說：「要抓的人來了。」閻王問是誰。回答說：「程普樂。」閻王問：「你懂得滑稽戲說嗎？」普樂說：「不懂。」（滑稽戲說，就是唱戲等）閻王回頭問一個伎人，姓張，名舍兒：「這個人不懂滑稽戲說，為什麼要抓他來？」舍兒回答說：「舍兒生前和普樂最初很好，後來因為互相嫉恨結下怨仇。舍兒就挾怨隨便引他來的。舍兒不敢欺騙閻王，還是照實說了。」閻王很生氣，命令在殿前表演戲。音樂聲一時都響起來。還看到打鼓、跳舞、緣竿。緣竿的人，開始緣到頭頂，下來的時候用竿
【English Translation】 English version: Disciples, prepare a vegetarian feast for me to relieve my suffering.' The disciples then prepared the feast. The shaman also said, 'Bian Gui has been pardoned.' Hongliang said, 'Because I broke the fast and gossiped about others, I am now suffering the pain of having my tongue pulled out and cannot speak much.' This was told by the monks Huiyong and others from Zhili Temple in Xiangzhou. (From 'Gleanings from the Record of Retribution'. Breaking the fast refers to eating after noon, violating the precept against eating at improper times, not eating meat or pungent foods.)
Yongzhou
In Xizhouzhi County (now Zhouzhi County, Shaanxi Province), northwest of Yuancong Ward, there lived a man named Cheng Pule. He loved music in his youth. On May 7th of the sixth year of Yonghui (655 AD), he suddenly died from a minor illness. After five days, his heart was still warm, and his body did not smell rotten. His family dared not bury him. On the dawn of the sixth day, he woke up and returned to normal. He said, 'When I first died, two men in green robes came to my bedside and said, "The King wants to see you." Pule asked, "Which King?" They replied, "King Yama. What for?" They replied, "There are some things to investigate, urging you to go quickly." One person grabbed Pule and went out of the south gate of the ward, gradually walking towards the southern mountains, to a barren grassy area. There was some alkaline soil there, where no grass grew. There was a large hole, like the mouth of a large urn. The men in green robes said to Pule, "Go in." Pule was afraid and refused to go in. One person pushed him in, and he did not feel any harm. He directly saw King Yama's great hall. There were many people holding staffs. King Yama and his ministers, as well as concubines and empresses, were sitting on the hall, separated by curtains. In front of the hall, there was a lot of music and various performances by entertainers. Someone led Pule to report to King Yama, saying, "The person to be arrested has arrived." King Yama asked who it was. They replied, "Cheng Pule." King Yama asked, "Do you understand comedic performances?" Pule said, "I don't understand." (Comedic performances are singing operas, etc.) King Yama turned to ask an entertainer named Zhang She'er, "This person doesn't understand comedic performances, why did you arrest him?" She'er replied, "She'er and Pule were initially good friends, but later they became jealous and harbored resentment. She'er then harbored resentment and randomly brought him here. She'er dares not deceive the King and told the truth." King Yama was very angry and ordered a performance in front of the hall. The music sounded all at once. He also saw drumming, dancing, and pole climbing. The pole climber, initially climbed to the top, and when coming down, used the pole
內口。直下。竿從後分出。至地還上。六根俱破。九孔流血。緣竿上下。並皆如是。復見黃唐已來伎兒。如齊晏子。突出郎。獨豬挑棒等數十人。令作俳說。時口中吐火。抽舌繞場。周匝百千。鐵鳥諸惡毒蟲。從空飛下。一時向舌上啄唼。受其極苦。叫聲動地。不堪人聞。余之雜戲之人。諸小鐵蟲。見其一時拍手。唱叫之聲。如煙如火。同時被燒。燒死還活。更相受苦。無暫停息。音聲不捨。受苦不息。王雖下杖。然遣獄卒。手把鐵棒。利戟。鐵弓箭。圍繞守。遣令作音樂。受苦不歇。普樂至獄五日。見此戲兒。受苦如是。至第六日旦。王喚普樂。語云。汝未合死。更檢案看。卻後二年。汝命算盡。當來受苦。如是諸人。為生平妄語。惡口。綺語。調弄僧尼。輕戲佛法。假託三寶。誑他財物。專將養活婦兒。好殺豬羊。食啖酒肉。或因向寺食用僧物。污穢不凈。如是等罪。不持齋戒。故受斯殃。汝雖無如此重罪。非無餘過。亦合受之。且放汝去。死時取汝。還令舊二人送到家內。見一床棘林。枝葉稠密。二人令入此床。普樂初不肯入。二人急推閤眼而入。即覺身已在床蘇活。普樂因見此徴。即向京來。歷寺受戒。堅持不犯。菜食長齋。禮敬無虧。因向僧懺。具說此言。
師辯
○東官右監門兵曹參軍鄭師
【現代漢語翻譯】 現代漢語譯本： 『內口』（指地獄的入口）。直接向下。一根竿子從後面分出來，一直到地面又向上。六根（眼、耳、鼻、舌、身、意）全部破裂，九孔（兩眼、兩耳、兩鼻孔、口、肛門、尿道）流血。沿著竿子上下，都是這樣。又看見從黃帝唐堯（黃唐，指遠古時期）以來的一些藝人，比如齊國的晏子，還有『突出郎』（一種雜耍角色），『獨豬挑棒』（一種雜耍形式）等幾十人，讓他們表演滑稽戲。這時口中吐火，抽出舌頭繞場一週，週而復始成百上千次。鐵鳥和各種惡毒的蟲子從空中飛下來，一齊啄食他們的舌頭，承受極大的痛苦，叫聲震天動地，令人難以忍受。其餘的雜戲之人，還有那些小的鐵蟲，看見這種情形，一時拍手，唱叫的聲音，像煙像火一樣，同時被燒，燒死又活過來，互相承受痛苦，沒有片刻停息，聲音不絕於耳，受苦沒有停止。閻王雖然放下刑杖，仍然派遣獄卒，手持鐵棒、利戟、鐵弓箭，圍繞著看守，讓他們演奏音樂，受苦沒有停止。普樂到地獄五天，看見這些戲子受苦的樣子。到了第六天早晨，閻王叫來普樂，對他說：『你還沒到該死的時候，再檢查一下案卷看看。兩年後，你的壽命到了盡頭，應當來這裡受苦，就像這些人一樣，因為他們生前妄語、惡口、綺語，調戲僧尼，輕視戲弄佛法，假借三寶（佛、法、僧），欺騙別人的財物，專門用來養活妻子兒女，喜歡殺豬宰羊，吃喝葷腥。或者因為到寺廟食用僧人的物品，弄髒污穢不潔。像這樣的罪過，不持齋戒，所以受到這樣的災殃。你雖然沒有這樣重的罪過，但並非沒有其他的過錯，也應當受一些苦。現在先放你回去，死的時候再來抓你。』閻王讓原來的兩個獄卒送普樂回家，看見一張長滿荊棘的床，枝葉茂密。兩個獄卒讓普樂進入這張床。普樂起初不肯進去，兩個獄卒急忙把他推進去，閉上眼睛就進去了。立刻覺得身體已經在床上甦醒過來了。普樂因為見到這個徵兆，就前往京城，到各個寺廟受戒，堅持不犯戒律，吃素食，長期齋戒，禮敬沒有絲毫懈怠。因此向僧人懺悔，詳細地說了這件事。
師辯
○東官右監門兵曹參軍鄭師
【English Translation】 English version: 'Inner Mouth' (referring to the entrance of hell). Directly downwards. A pole branches out from behind, reaching the ground and then upwards. The six roots (eye, ear, nose, tongue, body, and mind) are all broken, and the nine orifices (two eyes, two ears, two nostrils, mouth, anus, and urethra) are bleeding. Going up and down along the pole, it is all like this. Furthermore, one sees performers from the time of Huangdi and Tangyao (Huang Tang, referring to ancient times), such as Yanzi of Qi, and dozens of others like 'Tutulang' (a type of juggling character), 'Duzhu Tiaobang' (a type of juggling form), making them perform farces. At this time, fire spews from their mouths, and their tongues are drawn out, circling the arena hundreds and thousands of times. Iron birds and various poisonous insects fly down from the sky, all pecking at their tongues, enduring extreme suffering, their cries shaking the earth, unbearable to hear. The other performers of miscellaneous plays, and those small iron insects, seeing this situation, clap their hands for a moment, the sound of their singing and shouting, like smoke and fire, are burned at the same time, dying and coming back to life, enduring suffering together, without a moment's rest, the sound incessant, the suffering unceasing. Although King Yama puts down the staff, he still dispatches prison guards, holding iron rods, sharp halberds, and iron bows and arrows, surrounding and guarding them, making them play music, the suffering unceasing. Pule saw these performers suffering like this for five days in hell. On the morning of the sixth day, King Yama summoned Pule and said, 'You have not reached the time to die, check the records again. After two years, when your lifespan comes to an end, you should come here to suffer, like these people, because they lied, spoke harshly, engaged in frivolous speech, teased monks and nuns, belittled and mocked the Buddha Dharma, falsely used the Three Jewels (Buddha, Dharma, Sangha), deceived others of their wealth, and used it solely to support their wives and children, liked to kill pigs and sheep, and eat meat and drink alcohol. Or because they ate the Sangha's (monk's) food in temples, making it dirty and unclean. Such sins, not observing precepts and abstinence, are why they suffer such calamities. Although you do not have such serious sins, you are not without other faults, and you should also suffer some. Now, I will let you go back first, and when you die, I will come and catch you.' King Yama ordered the original two prison guards to send Pule home, where they saw a bed full of thorns, with dense branches and leaves. The two prison guards told Pule to enter this bed. Pule initially refused to enter, but the two prison guards hurriedly pushed him in, and he entered with his eyes closed. Immediately, he felt that his body had awakened on the bed. Because Pule saw this sign, he went to the capital, received precepts at various temples, and insisted on not violating the precepts, eating vegetarian food, fasting for a long time, and paying respects without any懈怠. Therefore, he confessed to the monks, explaining this matter in detail.
Shi Bian
○ Zheng Shi, Military Counselor of the Right Jianmen Bingcao of Dongguan
辯。年未弱冠時。暴死三日而蘇。自言。初有數人見收。將行入官府大門。見有囚百餘人。皆重行北面立。凡為六行。其前行者。形狀肥白。好衣服。如貴人。後行漸瘦惡。或著枷鎖。或但去巾帶。皆行連袂。嚴兵守之。師辯至。配入第三行。東頭第三立。亦去巾帶連袂。辯憂懼。專心念佛。忽見生平相識僧來入兵團內。兵莫之止。因至辯所。謂曰。平生不修福。今忽如何。辯哀求請救。僧曰。吾今救汝得出。可持戒耶。辯許諾。須臾引出諸囚至官前。以次訊問。至門外。為受五戒。用瓶水灌辯額。謂曰。日西當活。又以黃被一張。與辯曰。披此至家。褻至凈處也。仍示歸路。辯披之而歸。至家褻被置床角上。既而目開身動。家人驚散。謂是起尸鬼。惟母不去。問曰。汝活耶。辯曰。日西當活。辯意時疑日午。問母。母曰。夜半。方知死生相違。晝夜相反。既至日西。能食而愈。猶見被在床頭。及辯能起。被形漸滅。而尚有光。七日乃盡。辯遂持五戒。后數年有友人。勸食豬肉。辯不得已食一臠。是夜夢己化為羅剎。爪齒各長數尺。捉生豬食。既曉。覺口腥。唾出血。使人視。滿口儘是凝血。辯驚。不敢復食肉。又數年娶妻。妻家逼食。后乃無驗。然辯自五六年來臭。常有大瘡洪爛。終身不能愈。或恐以破戒之故也。
【現代漢語翻譯】 現代漢語譯本： 釋辯（Shi Bian）在還未成年時，突然暴斃三天後又甦醒。他自己說，起初有幾個人把他抓走，將要進入官府的大門。他看見有一百多名囚犯，都穿著沉重的刑具面朝北站立，總共有六行。前排的人，體型肥胖白皙，穿著華麗的衣服，像是貴人。後排的人逐漸變得瘦弱醜陋，有的戴著枷鎖，有的只脫去了頭巾和腰帶，都手牽著手，有士兵嚴加看守。釋辯（Shi Bian）被帶到后，被安排在第三行的東邊第三個位置站立，也脫去了頭巾和腰帶，手牽著手。釋辯（Shi Bian）憂愁恐懼，專心念佛。忽然看見生平認識的和尚進入士兵隊伍中，士兵沒有阻攔。和尚走到釋辯（Shi Bian）身邊，對他說：『你平生不修福，現在突然這樣該怎麼辦？』釋辯（Shi Bian）哀求和尚救他。和尚說：『我現在救你出去，你能持戒嗎？』釋辯（Shi Bian）答應了。一會兒，和尚帶領著囚犯到官府面前，依次審問。到了門外，和尚為釋辯（Shi Bian）受了五戒，用瓶中的水澆在釋辯（Shi Bian）的額頭上，說：『太陽落山時你應當復活。』又給釋辯（Shi Bian）一張黃色的被子，說：『披著這個回家，放在乾淨的地方。』然後指示回家的路。釋辯（Shi Bian）披著被子回家，到家后把被子放在床角上。不久，釋辯（Shi Bian）睜開眼睛，身體動了起來，家人驚慌逃散，以為是死人復活的鬼。只有母親沒有離開，問：『你活了嗎？』釋辯（Shi Bian）說：『太陽落山時應當復活。』釋辯（Shi Bian）心裡懷疑是中午，問母親。母親說：『半夜。』這才知道死亡和生存是相反的，白天和黑夜是相反的。到了太陽落山時，釋辯（Shi Bian）能吃東西並痊癒了。還看見被子在床頭，等到釋辯（Shi Bian）能起床時，被子的形狀逐漸消失，但還有光芒，七天後才完全消失。釋辯（Shi Bian）於是持守五戒。幾年后，有朋友勸他吃豬肉，釋辯（Shi Bian）不得已吃了一小塊。當天晚上夢見自己化為羅剎（Rakshasa，惡鬼），爪子和牙齒都長了幾尺，抓著生豬吃。醒來后，覺得口裡腥臭，吐出血來。讓人看，滿口都是凝固的血。釋辯（Shi Bian）驚恐，不敢再吃肉。又過了幾年，娶了妻子，妻子家逼迫他吃肉，後來就沒有應驗。然而釋辯（Shi Bian）從五六年前開始身體發臭，常常有很大的瘡口潰爛，終身不能痊癒，或許是因為破戒的緣故吧。
【English Translation】 English version: Shi Bian, before reaching adulthood, suddenly died for three days and then revived. He himself said that initially, several people seized him and were about to enter the gate of a government office. He saw over a hundred prisoners, all heavily shackled, standing facing north in six rows. Those in the front row were plump and fair-skinned, wearing fine clothes, like nobles. Those in the back rows gradually became thin and ugly, some wearing cangues and others only stripped of their headscarves and belts, all holding hands, guarded by strict soldiers. Shi Bian was brought in and placed in the third position from the east in the third row, also stripped of his headscarf and belt, holding hands. Shi Bian was worried and fearful, and single-mindedly recited the Buddha's name. Suddenly, he saw a monk he knew from his life enter the ranks of the soldiers, who did not stop him. The monk went to Shi Bian and said, 'You did not cultivate blessings in your life, what will you do now?' Shi Bian begged the monk to save him. The monk said, 'I will save you now, can you uphold the precepts?' Shi Bian agreed. After a while, the monk led the prisoners before the official for questioning one by one. Outside the gate, the monk administered the five precepts to Shi Bian, pouring water from a bottle on Shi Bian's forehead, saying, 'You shall revive at sunset.' He also gave Shi Bian a yellow blanket, saying, 'Cover yourself with this to go home, and place it in a clean place.' Then he showed him the way home. Shi Bian covered himself with the blanket and returned home, placing the blanket on the corner of the bed. Soon, Shi Bian opened his eyes and his body moved, causing his family to scatter in fear, thinking he was a revived corpse. Only his mother did not leave, asking, 'Are you alive?' Shi Bian said, 'I shall revive at sunset.' Shi Bian suspected it was noon, and asked his mother. His mother said, 'Midnight.' Only then did he realize that death and life were contrary, and day and night were opposite. When sunset arrived, Shi Bian was able to eat and recovered. He still saw the blanket at the head of the bed, and when Shi Bian was able to get up, the shape of the blanket gradually disappeared, but there was still light, which completely disappeared after seven days. Shi Bian then upheld the five precepts. Several years later, a friend persuaded him to eat pork, and Shi Bian reluctantly ate a small piece. That night, he dreamed that he had transformed into a Rakshasa (惡鬼), with claws and teeth several feet long, catching and eating live pigs. When he woke up, he felt a fishy smell in his mouth and spat out blood. He asked someone to look, and his mouth was full of clotted blood. Shi Bian was terrified and dared not eat meat again. Several years later, he married a wife, and his wife's family forced him to eat meat, but it did not come to pass. However, Shi Bian had a foul odor from his body for the past five or six years, and often had large, festering sores that never healed, perhaps because of breaking the precepts.
臨。昔與辯同直東宮。見其自說云爾(右二出冥報記)。
坊州
○上柱國。王懷智。至顯慶初亡歿。其母孫氏。及弟懷善。懷錶。並存。至四年六月。雍州高陵有一人。失其姓名。死經七日。背上已爛而蘇。此人于地下見懷智云。現任泰山錄事。遣此人執筆口授為書。謂之曰。汝雖合死。今方便放汝歸家。宜為我持此書至坊州。訪我家通人。兼白我娘。懷智今為泰山錄事參軍。幸蒙安泰。但家中曾貸寺家木作門。此既功德物。請早酬償之。弟懷善即死。不合久住。速作經像救助。不然恐無濟理。此人既蘇之後。即赍書送其舍。所論家事。無不闇合。至經三日。懷善遂即暴死。合州道俗聞者。莫不增修功德。鄜州人勛衛侯智純說之(出冥報拾遺)。
汾州
○孝義縣。懸泉村。劉摩兒。至顯慶四年八月二十七日。遇患而終。其男師保。明日又死。父子平生行皆險诐。其比鄰有祁隴威。因採樵被車輾死。經數日而蘇。乃見摩兒男師保。在鑊湯中。須臾之間。皮肉俱盡無復人形。惟見白骨。如此良久。還複本形。隴威問其故。對曰。為我射獵。故受此罪。又問保曰。卿父何在。對曰。我父罪重。不可卒見。卿既即還。請白家中。為修齋福。言訖。被使催促。前至府舍。見館宇崇峻。執杖者二十餘
【現代漢語翻譯】 現代漢語譯本： 臨。過去與辯一起在東宮任職。聽他說自己說的（右二出自《冥報記》）。
坊州
○上柱國，王懷智，在顯慶初年（656年）去世。他的母親孫氏，以及弟弟懷善、懷錶都還健在。到顯慶四年（659年）六月，雍州高陵有一個人，失去了姓名，死後經過七天，背上已經腐爛卻又甦醒。這個人在地府見到王懷智說，現在擔任泰山錄事。派遣這個人執筆口述寫信。王懷智對他說：『你雖然應該死去，現在方便放你回家。應該為我拿著這封信到坊州，拜訪我家裡的通人，並且告訴我的母親。懷智現在擔任泰山錄事參軍，很幸運地蒙受安泰。但是家中曾經向寺廟借木頭做了門，這既然是功德之物，請早點償還。弟弟懷善即將死去，不應該長久停留。趕快做經書佛像救助他，不然恐怕沒有幫助。』這個人甦醒之後，就拿著信送到王懷智的家。信中所說家裡的事情，沒有不暗合的。到經過三天，懷善就突然暴死。整個坊州的僧人和百姓聽說了這件事，沒有不增加修行功德的。鄜州人勛衛侯智純說的這件事（出自《冥報拾遺》）。
汾州
○孝義縣懸泉村的劉摩兒，在顯慶四年（659年）八月二十七日，因病去世。他的兒子師保，第二天也死了。父子平生所作所為都很奸詐邪惡。他的鄰居祁隴威，因為砍柴被車碾死，經過幾天后甦醒。於是看見摩兒和兒子師保，在鑊湯中。一會兒的功夫，皮肉都燒盡了，沒有了人形，只看見白骨。這樣過了很久，又恢復了原來的形狀。祁隴威問他原因。師保回答說：『因為我射獵，所以受到這種罪。』又問師保的父親在哪裡。師保回答說：『我父親罪孽深重，不能立刻見到。您既然要回去，請告訴我的家人，為我做齋飯祈福。』說完，就被使者催促，前往府舍。看見館舍高大雄偉，拿著棍杖的人有二十多個。
【English Translation】 English version: Lin. Formerly served in the Eastern Palace with Bian. Heard him say it himself (Right two from 'Records of Retribution').
Fang Prefecture
○ Wang Huaizhi, the Pillar of the State, passed away at the beginning of the Xianqing era (656 AD). His mother, Sun, and younger brothers, Huaishan and Huaibiao, were still alive. In the sixth month of the fourth year of Xianqing (659 AD), a person from Gaoling in Yong Prefecture, whose name was lost, died and after seven days, his back had rotted, but he revived. This person saw Wang Huaizhi in the underworld, saying he was now serving as a registrar in Mount Tai. He sent this person to hold a pen and dictate a letter, saying, 'Although you should have died, I am now conveniently letting you return home. You should take this letter to Fang Prefecture and visit the knowledgeable person in my family, and tell my mother. Huaizhi is now serving as a military advisor to the registrar in Mount Tai, and is fortunate to be safe and well. However, the family once borrowed wood from the temple to make a door. Since this is an object of merit, please repay it as soon as possible. My younger brother Huaishan is about to die and should not stay long. Quickly make scriptures and images of the Buddha to help him, otherwise, I fear it will be of no help.' After this person revived, he took the letter to Wang Huaizhi's home. The family matters mentioned in the letter were all accurate. After three days, Huaishan suddenly died violently. The monks and laypeople of the entire Fang Prefecture, upon hearing this, all increased their meritorious deeds. This was told by Xun Wei Hou Zhichun from Fu Prefecture (From 'Supplement to Records of Retribution').
Fen Prefecture
○ Liu Mo'er of Xuanquan Village in Xiaoyi County, died of illness on the twenty-seventh day of the eighth month of the fourth year of Xianqing (659 AD). His son, Shiba, also died the next day. The father and son were treacherous and wicked throughout their lives. Their neighbor, Qi Longwei, was crushed to death by a cart while collecting firewood, and revived after several days. He then saw Mo'er and his son Shiba in a cauldron of boiling soup. In a short time, their skin and flesh were burned away, and they had no human form, only white bones were visible. After a long time, they returned to their original forms. Qi Longwei asked him the reason. Shiba replied, 'Because I hunted, I am suffering this punishment.' He also asked where Shiba's father was. Shiba replied, 'My father's sins are heavy, and he cannot be seen immediately. Since you are returning, please tell my family to make offerings and pray for blessings for me.' After speaking, he was urged by messengers to go to the government office. He saw that the buildings were tall and majestic, and there were more than twenty people holding staffs.
人。一官問曰。汝比有何福業。對曰。隴威去年正月。在獨村看讀一切經。脫衫一領佈施。兼受五戒。至今不犯。官人乃云。若如所云。無量功德。何須來此。乃索簿勘。見簿曰。其人合死不虛。側注云。受戒佈施福助。更合延壽。乃遣人送還。當即蘇活(出冥報記○诐音秘險诐乃不平之謂)。
雍州
○長安縣。高法眼。是隋代僕射高穎之玄孫。至龍朔三年。正月二十五日。向中臺參選。日午還家。舍在義寧坊居南隅。向街開門。化度寺東。即是高家。欲出子城西順義門。城內逢兩騎馬逐后。既出城已。漸近逼之。出城門外道北。是普光寺。一人語騎馬人云。汝走捉普光寺門。勿令此人入寺。恐難捉得。此人依語馳走守門。法眼怕。不得入寺。便向西走。復至西街長城坊。南門道西。有會昌寺。復加四馬騎。便語前二乘馬人云。急守會昌寺門。此人依語。走捉寺門。法眼怕急。便語乘馬人云。汝是何人。敢逼於我。乘馬人云。王遣我來取法眼。問云。何王遣來。乘馬人云。閻羅王遣來。法眼既聞閻羅王使來。審知是鬼。即共相拒。鬼便大怒云。急截頭髮。卻一鬼捉刀。即截法眼兩髻。附肉落地。便至西街。悶絕落馬。暴死不覺。既至大街要路。踟躕之間。看人逾千。西街首。即是高宅。便喚家人輿向舍
【現代漢語翻譯】 現代漢語譯本： 一人問（死去的）官員說：『你生前有什麼福德善業？』（死去的）官員回答說：『我在隴威，去年（唐朝）正月（公元紀年不詳），在獨村觀看誦讀一切經典，脫下一件衣服佈施，並且受了五戒，至今沒有違犯。』（陰間的）官員於是說：『如果像你所說的那樣，功德無量，為什麼會到這裡來？』於是查詢簿籍覈對，看見簿籍上寫著：『這個人命中該死，沒有錯。』旁邊批註說：『因為受戒佈施的福德幫助，應該可以延長壽命。』於是派人送他還陽。當即就甦醒復活。（出自《冥報記》）
雍州
長安縣。高法眼，是隋朝僕射高穎的玄孫。到了龍朔三年（663年）正月二十五日，到中臺參加選官。中午回家，家在義寧坊的南邊角落，朝街開門，化度寺的東邊，就是高家。想要出子城西邊的順義門。城內遇到兩匹馬在後面追趕。出了城以後，漸漸逼近。出城門外道路的北邊，是普光寺。一人對騎馬的人說：『你快去守住普光寺的門，不要讓這個人進入寺廟，恐怕難以捉到。』這人按照他的話跑去守門。高法眼害怕，沒能進入寺廟，便向西跑。又到了西街長城坊南門道路的西邊，有會昌寺。又增加了四匹馬追趕，便對前面的兩個騎馬人說：『快守住會昌寺的門。』這人按照他的話，跑去守住寺門。高法眼非常害怕，便對騎馬的人說：『你們是什麼人？敢於逼迫我？』騎馬的人說：『閻羅王派我來抓高法眼。』高法眼問：『什麼閻羅王派來的？』騎馬的人說：『閻羅王派來的。』高法眼聽說是閻羅王的使者來了，知道是鬼，便互相抵抗。鬼非常憤怒地說：『快截斷他的頭髮。』一個鬼拿著刀，就截斷了高法眼的兩個髮髻，連著肉掉在地上。便到了西街，昏悶地從馬上掉下來，暴死過去，沒有知覺。到了大街要道，徘徊之間，觀看的人超過一千。西街的開頭，就是高家住宅，便叫家人擡回家。
【English Translation】 English version: A (dead) official was asked: 'What meritorious deeds did you have in your lifetime?' The (dead) official replied: 'In Longwei, last year (Tang Dynasty) in the first month (Gregorian calendar year unspecified), in Ducun I watched and read all the scriptures, took off a piece of clothing to donate, and received the five precepts, which I have not violated to this day.' The (underworld) official then said: 'If it is as you say, with immeasurable merit, why did you come here?' So he checked the register and saw it written: 'This person is destined to die, no mistake.' A note beside it said: 'Because of the merit of receiving precepts and giving alms, he should be able to extend his life.' So he sent someone to send him back to life. He immediately woke up and came back to life. (From 'Records of Retribution')
Yongzhou
Gao Fayan of Chang'an County was the great-grandson of Gao Ying, a servant of the Sui Dynasty. On the twenty-fifth day of the first month of the third year of Longshuo (663 AD), he went to Zhongtai to participate in the selection of officials. He returned home at noon, his house was in the southern corner of Yining Ward, facing the street, east of Huadu Temple, which was the Gao family's residence. He wanted to go out of the Shunyi Gate in the west of the sub-city. Inside the city, he encountered two horses chasing after him. After leaving the city, they gradually approached. North of the road outside the city gate is Puguang Temple. One person said to the horsemen: 'Quickly guard the gate of Puguang Temple, do not let this person enter the temple, I am afraid it will be difficult to catch him.' This person ran to guard the gate according to his words. Gao Fayan was afraid and could not enter the temple, so he ran west. He arrived at the west side of the road at the south gate of Changcheng Ward in West Street, where Huichang Temple was located. Four more horses were added to the chase, and they said to the two horsemen in front: 'Quickly guard the gate of Huichang Temple.' This person ran to guard the temple gate according to his words. Gao Fayan was very afraid and said to the horsemen: 'Who are you? How dare you force me?' The horsemen said: 'King Yama sent me to catch Gao Fayan.' Gao Fayan asked: 'Which King Yama sent you?' The horsemen said: 'King Yama sent me.' Gao Fayan heard that the messengers of King Yama had come, and knowing that they were ghosts, he resisted each other. The ghosts were very angry and said: 'Quickly cut off his hair.' A ghost took a knife and cut off Gao Fayan's two hair buns, which fell to the ground with flesh. He arrived at West Street, fell off his horse in a daze, and died suddenly without knowing it. Arriving at the main road of the street, lingering, more than a thousand people watched. The beginning of West Street is the Gao family's residence, so they called the family to carry him home.
。至明始蘇。便語家內人云。吾入地獄。見閻羅王。升大高座。瞋責吾云。汝何因向化度寺。明藏師房內。食常住僧果子。令吞四百顆熱鐵丸。當吞之時。咽喉閉縮。身體焦卷。變為紅色。吞盡乃蘇。蘇已。至二十六日。惺了之時。復有諸鬼來取法眼到王所。王語言。汝何因不敬三寶。說僧過惡。汝吞鐵丸盡已。宜受鐵犁耕舌。至正月二十九日。既吞鐵丸了。蘇惺。到正月三十日。平旦復死。至地獄。復受鐵犁耕舌。舌長數里。傍人看見吐出一尺餘。王復語獄卒。此人以說三寶長短。以大鐵斧截卻舌根。獄卒斫之不斷。王復語云。以斧細剉其舌。將入鑊湯煮之。煮復不爛。王復怪問所由。法眼啟王云。臣曾讀法華經。王復不信。令檢功德簿。見案內有讀法華經一部。王檢知實。始放出獄。其人現在。觀者如市。見者發心。合門信敬。勵志精勤。誡誠無倦。京城道俗共知。不須引證。(出法苑。玄惲法師錄)又西京勝光寺。沙門孝贄。親姻往來。數以寺果啖之。未幾得嘔血之疾。自云。每欲疾作。見赤衣使者。將往黑林中。大風吹散肢節。頃之。又引向臺觀上。一人儀容可畏。厲聲責之曰。何得以寺家果飼親姻。言已而失。贄懼即計直償眾僧。月餘乃免(出冥報記○問。今時說僧過惡。偷盜僧物。及以僧物饋親朋亦多。
【現代漢語翻譯】 現代漢語譯本：到了明朝才甦醒。便告訴家裡人說：『我下了地獄，看見閻羅王坐在高高的座位上，憤怒地責備我說：『你為什麼在化度寺明藏法師的房間里，吃常住僧人的果子？』於是讓我吞四百顆熱鐵丸。吞的時候，咽喉閉塞收縮，身體焦灼捲曲，變成紅色。吞完才甦醒。甦醒后，到了二十六日，清醒的時候，又有許多鬼來抓法眼到閻羅王那裡。閻羅王說：『你為什麼不尊敬三寶（佛、法、僧），說僧人的過錯？你吞鐵丸已經吞完了，應該接受鐵犁耕舌的懲罰。』到了正月二十九日，吞鐵丸完畢，甦醒。到正月三十日，清早又死了，再次下地獄，接受鐵犁耕舌的懲罰。舌頭長達數里，旁邊的人看見吐出一尺多。閻羅王又對獄卒說：『這個人因為說了三寶的長短，用大鐵斧砍斷他的舌根。』獄卒砍卻砍不斷。閻羅王又說：『用斧頭細細地剁碎他的舌頭，放到鑊湯里煮。』煮了也不爛。閻羅王又奇怪地問是什麼原因。法眼告訴閻羅王說：『我曾經讀過《法華經》。』閻羅王不相信，讓人檢查功德簿，看見簿子裡面有讀《法華經》一部。閻羅王查知是實情，才放他出獄。這個人現在還活著，觀看的人像趕集一樣，看見的人都發了善心，全家都信奉尊敬，努力精進，誠心誠意，沒有懈怠。京城裡的僧人和俗人都知道這件事，不需要再引用其他證據。』（出自《法苑珠林》，玄惲法師記錄） 又西京勝光寺的沙門孝贄，親戚朋友來往，多次用寺廟的果子給他們吃。沒過多久得了吐血的疾病，自己說：『每次疾病要發作的時候，就看見紅衣使者，將我帶到黑色的樹林中，大風吹散我的肢體。一會兒，又把我帶到臺觀上，一個人容貌可怕，厲聲責備他說：『為什麼用寺廟的果子給親戚朋友吃？』說完就不見了。』孝贄害怕，立即計算價值償還給眾僧，一個多月才免除災禍。（出自《冥報記》） 問：現在說僧人過錯，偷盜僧物，以及用僧物饋贈親朋好友的也很多。
【English Translation】 English version: When it came to the Ming Dynasty (1368-1644), he finally regained consciousness. He then told his family, 'I went to hell and saw King Yama (the judge of the dead), sitting on a high seat, angrily rebuking me, saying, 'Why did you eat the fruit belonging to the resident monks in Dharma Master Mingzang's room at Huadu Temple?' Thereupon, I was made to swallow four hundred hot iron balls. While swallowing, my throat constricted, my body scorched and curled up, turning red. Only after swallowing all of them did I regain consciousness. After regaining consciousness, on the twenty-sixth day, when I was awake, more ghosts came to take Fayen to King Yama. King Yama said, 'Why do you disrespect the Three Jewels (Buddha, Dharma, Sangha) and speak of the faults of the monks? Now that you have swallowed all the iron balls, you should receive the punishment of having your tongue plowed by an iron plow.' On the twenty-ninth day of the first month, after swallowing the iron balls, he regained consciousness. On the thirtieth day of the first month, he died again in the early morning and went to hell again to receive the punishment of having his tongue plowed by an iron plow. The tongue was several miles long, and bystanders saw him spit out more than a foot of it. King Yama then said to the jailers, 'This person spoke of the merits and demerits of the Three Jewels, so cut off the root of his tongue with a large iron axe.' The jailers chopped at it, but could not cut it off. King Yama then said, 'Chop his tongue into small pieces with an axe and boil it in a cauldron of boiling water.' It still did not rot after boiling. King Yama then asked in surprise what the reason was. Fayen told King Yama, 'I once recited the Lotus Sutra.' King Yama did not believe him and ordered someone to check the merit ledger. They found that there was a record of reciting one copy of the Lotus Sutra. King Yama verified that it was true and then released him from hell. This person is still alive now, and the onlookers are like a market. Those who see him develop good intentions, and the whole family believes and respects him, striving diligently, sincerely, and without laziness. The monks and laypeople in the capital all know about this matter, so there is no need to cite other evidence.' (From Fayuan Zhulin, recorded by Dharma Master Xuanyun) Furthermore, the Shramana (monk) Xiaozhi of Shengguang Temple in Xijing (ancient name of Xi'an), frequently gave the temple's fruit to visiting relatives and friends. Before long, he contracted a disease of vomiting blood. He himself said, 'Every time the disease was about to strike, I would see messengers in red robes taking me to a black forest, where a great wind scattered my limbs. After a while, they would take me to a terrace, where a person with a terrifying appearance sternly rebuked me, saying, 'Why did you give the temple's fruit to your relatives and friends?' After saying this, he disappeared.' Xiaozhi was afraid and immediately calculated the value and compensated the monks, and after more than a month, he was spared from disaster. (From Mingbao Ji). Question: Nowadays, there are many who speak of the faults of monks, steal monastic property, and give monastic property to relatives and friends.
何不見現報。答以惡業多故。猶如黑布。不見點污。直至壽盡。自當見之)。
長安
○城內通軌坊。龍朔三年。三衛劉公信。妻陳氏。母先亡。陳因患暴死。見人將入地獄。備見諸苦。不可具述。末後見一地獄。石門牢固。有兩大鬼。形容偉壯。守門左右。怒目瞋陳。汝何人到此。見石門忽開。亡母在中受苦不可具說。受苦稍歇。近門。母子相見。遙得共語母語女言。汝還努力。為吾寫經。女問娘欲寫何經。曰為吾寫法華。言訖。石門便閉。陳還得蘇。具向夫說。夫即憑妹夫。趙師子。欲寫法華。其師子。舊解寫經。有一經生。將一部新寫法華。未裝飾。其人先與他受雇寫經。經主姓范。此生將他法華。轉向趙師子處。質二百錢。施主不知質錢。師子復語婦舅云。今既貸經在家。有一部法華。兄贖取此經。向直一千錢。陳夫將四百錢贖得。裝飾周訖。在家為母供養。其妻陳氏。后夢見母從女索經。吾先遣汝為吾寫一部法華。何因迄今不得。女報母言。已為娘贖得一部法華。現裝飾了。在家供養。母語女言。正為此經。吾轉受苦。冥道中。獄卒打吾脊破。汝看吾身瘡。獄官語云。汝何因取他范家經。將為己經。汝何有福。甚大罪過。女見母說如此。更為母別寫法華。其經未了。女夢中復見母來催經。即見
【現代漢語翻譯】 現代漢語譯本 為什麼看不到現世報呢？回答是因為惡業太多的緣故，就像黑色的布，看不見污點。直到壽命終結，自然會看到惡報的到來。
長安（今陜西省西安市）
城內通軌坊。龍朔三年（663年），三衛劉公信的妻子陳氏，母親早年去世。陳氏因突發疾病而死，看見有人要把她帶入地獄，親眼看見各種苦難，無法一一述說。最後看見一個地獄，石門非常堅固，有兩個高大威猛的鬼，守衛在門的兩邊，怒目瞪著陳氏，問：『你是什麼人，竟然來到這裡？』只見石門忽然打開，她死去的母親在裡面受苦，慘狀無法形容。受苦稍微停歇，靠近門邊，母女相見，遠遠地說了幾句話。母親對女兒說：『你回去要努力，為我抄寫經書。』女兒問母親要抄寫什麼經書。母親說：『為我抄寫《法華經》。』說完，石門就關閉了，陳氏也醒了過來，把事情詳細地告訴了丈夫。丈夫就委託妻子的妹夫趙師子，想要抄寫《法華經》。這個趙師子，以前懂得抄寫經書。有一個抄經生，拿了一部新抄寫的《法華經》，還沒有裝裱。這個人之前受僱於范姓的經主抄寫經書，這個抄經生把范家的《法華經》，拿到趙師子那裡，抵押了兩百錢。施主范某不知道經書被抵押的事情。趙師子又對妻子的舅舅說，現在既然把經書借到家裡了，這裡有一部《法華經》，兄長可以用一千錢贖回這部經書。陳氏的丈夫用四百錢贖回了經書，裝裱完畢，在家中為母親供養。他的妻子陳氏，後來夢見母親向她索要經書，說：『我先前讓你為我抄寫一部《法華經》，為什麼到現在還沒有抄好？』女兒回答母親說：『已經為娘贖回了一部《法華經》，現在已經裝裱好了，在家中供養。』母親對女兒說：『正因為這部經書，我反而更加受苦。在地府里，獄卒打斷了我的脊背。你看看我身上的瘡。』獄官說：『你為什麼拿別人的范家的經書，當作自己的經書？你有什麼福報？這是很大的罪過。』女兒看見母親這樣說，就另外為母親抄寫《法華經》。經書還沒有抄完，女兒在夢中又看見母親來催促經書，隨即看見了……
【English Translation】 English version Why can't we see immediate retribution? The answer is because of the abundance of evil karma, like a black cloth, one cannot see the stains. Until the end of life, one will naturally see the arrival of evil consequences.
Chang'an (present-day Xi'an, Shaanxi Province)
In Tonggui Ward within the city. In the third year of Longshuo (663 AD), Chen, the wife of Liu Gongxin of the Third Guard, had a mother who died early. Chen died suddenly from illness and saw people taking her to hell, witnessing various sufferings that cannot be fully described. Finally, she saw a hell with a solid stone gate, with two tall and mighty ghosts guarding the left and right sides of the gate, glaring angrily at Chen, asking: 'Who are you, to have come here?' Suddenly, the stone gate opened, and her deceased mother was inside suffering indescribable torment. After the suffering subsided slightly, near the gate, mother and daughter met and spoke a few words from afar. The mother said to her daughter: 'You must go back and work hard to transcribe scriptures for me.' The daughter asked her mother what scriptures she wanted to be transcribed. The mother said: 'Transcribe the Lotus Sutra (Fahua Jing 法華經, The Lotus Sutra).' After saying this, the stone gate closed, and Chen woke up, telling her husband the details. The husband then entrusted his wife's brother-in-law, Zhao Shizi, to transcribe the Lotus Sutra. This Zhao Shizi used to know how to transcribe scriptures. There was a scripture scribe who took a newly transcribed Lotus Sutra, not yet mounted. This person had previously been hired by a scripture owner named Fan to transcribe scriptures. This scripture scribe took Fan's Lotus Sutra and pawned it to Zhao Shizi for two hundred coins. The benefactor, Fan, did not know that the scripture had been pawned. Zhao Shizi then said to his wife's uncle, 'Now that the scripture has been borrowed home, here is a Lotus Sutra that the elder brother can redeem for one thousand coins.' Chen's husband redeemed the scripture for four hundred coins, had it mounted, and offered it to his mother at home. His wife, Chen, later dreamed that her mother was asking her for the scripture, saying: 'I previously asked you to transcribe a Lotus Sutra for me, why hasn't it been completed yet?' The daughter replied to her mother, 'I have already redeemed a Lotus Sutra for you, and it has now been mounted and is being offered at home.' The mother said to her daughter, 'It is precisely because of this scripture that I am suffering even more. In the underworld, the jailers broke my back. Look at the sores on my body.' The prison official said, 'Why did you take someone else's Fan family scripture and treat it as your own? What merit do you have? This is a great sin.' The daughter, seeing her mother say this, transcribed another Lotus Sutra for her mother. Before the scripture was finished, the daughter dreamed again that her mother came to urge her for the scripture, and then saw...
一僧手捉一卷法華。語母云。汝女已為汝寫經第一卷了。功德已成。何因復來敦逼。待寫了。何須匆急。后寫經成。母來報女。因汝為吾寫經。今得出冥道。好處受生。得汝恩力。故來報汝。汝當好住。善為婦禮。信心為本。言訖。悲淚共別。后時勘問。前法華主。果是姓范。范家雖不得經。其經已成。施福已滿。後人轉質。自得罪咎。劉妻贖取。微得少福。然亡母不得力。陳氏夫劉公信。具向元休自說(出冥報拾遺)。
蕭氏
○是司元大夫崔義起妻。乃蕭鏗女。鏗是僕射之侄。蕭氏為人。妒忌多瞋。好打奴婢。不信業報。至麟德元年。從駕洛陽。到二年正月身亡。死在地獄。蕭氏手下。常所愛婢。名閏玉。年可十八。雖是獠婢。容貌端正。性識聰敏。信樂佛法。至二月。家內為夫人設三七日齋僧。正食時。夫人自來看。枷項鎖腰。獄卒衛從。餘人不知。惟此婢見。夫人魂靈。著此婢言音。共夫人生平語音無異。使傳語向家內大小云。吾適崔家已來。為性多瞋。橫生嫉妒。好打奴婢。兼不信因果。今至地獄。受罪極重。備經諸苦。不可具說。聞家內今三七日。為吾設齋。請求獄官。放一日假。暫來看齋。語汝男女。合家大小。吾自共汝同住已來。身口意三毒。好瞋打汝。兼嫉妒大夫所看婢妾。種種不善
【現代漢語翻譯】 現代漢語譯本 一位僧人手持一卷《法華經》（Saddharma Puṇḍarīka Sūtra），對一位母親說：『你的女兒已經為你抄寫了第一卷經書了，功德已經圓滿。為何還要再三催促？等抄寫完畢，何必如此匆忙？』後來經書抄寫完成，母親來告訴女兒：『因為你為我抄寫經書，現在得以脫離冥道（指地獄），到好處投生。得到你的恩惠，所以來告訴你。你要好好生活，做好婦人的禮儀，以信心為根本。』說完，悲傷地流淚告別。後來查問，之前的《法華經》的主人，果然姓范。范家雖然沒有得到經書，但經書的功德已經成就，佈施的福報已經圓滿。後來的人轉手抵押，自己招致罪過。劉妻贖回經書，稍微得到一些福報，然而去世的母親沒有得到利益。陳氏的丈夫劉公信，詳細地向元休講述了這件事（出自《冥報拾遺》）。
蕭氏
蕭氏是司元大夫崔義起的妻子，是蕭鏗的女兒。蕭鏗是僕射的侄子。蕭氏為人，嫉妒心強，容易發怒，喜歡打罵奴婢，不相信業報。在麟德元年（664年），跟隨皇帝到洛陽。到麟德二年（665年）正月去世，死後墮入地獄。蕭氏手下，有個平時很喜歡的婢女，名叫閏玉，大約十八歲。雖然是獠人（古代對南方少數民族的稱呼）的婢女，容貌端正，性格聰敏，信奉佛法。到二月，家人為夫人設三七日（人死後每七天祭奠一次，共七次）齋僧。正在吃飯的時候，夫人自己來看。戴著枷鎖，腰上鎖著鐵鏈，獄卒護衛跟隨。其他人不知道，只有這個婢女看見了。夫人的魂靈，附在這個婢女身上說話，和平時夫人的聲音沒有區別。讓她傳話給家裡大小說：『我嫁到崔家以來，因為性格容易發怒，橫生嫉妒，喜歡打罵奴婢，而且不相信因果報應。現在到了地獄，受罪非常嚴重，經歷了各種苦難，無法一一說盡。聽說家裡現在三七日，為我設齋，請求獄官，放我一天假，暫時來看齋。告訴你們男女，全家大小，我自從和你們住在一起以來，身口意三毒，經常發怒打罵你們，還嫉妒大夫所看的婢妾，做了種種不善的事情。
【English Translation】 English version A monk, holding a volume of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), said to a mother, 'Your daughter has already transcribed the first volume of the scripture for you, and the merit is complete. Why do you keep urging her? Once it's transcribed, why the rush?' Later, after the scripture was transcribed, the mother came to tell the daughter, 'Because you transcribed the scripture for me, I am now able to escape the path of the underworld (referring to hell) and be reborn in a good place. I received your kindness, so I came to tell you. You must live well, perform the duties of a wife properly, and take faith as your foundation.' After speaking, she tearfully bid farewell. Later, upon investigation, the previous owner of the Lotus Sūtra was indeed surnamed Fan. Although the Fan family did not obtain the scripture, the merit of the scripture had already been accomplished, and the blessing of the offering was complete. The person who later pawned it incurred the guilt himself. Lady Liu redeemed the scripture, gaining a small amount of merit, but the deceased mother did not benefit. Chen Shi's husband, Liu Gongxin, told Yuan Xiu about this in detail (from Gleanings from the Underworld Retributions).
The Xiao Family
Lady Xiao was the wife of Cui Yiqi, the Director of the Bureau of Evaluation, and the daughter of Xiao Keng. Keng was the nephew of a Vice Minister. Lady Xiao was a person who was jealous, easily angered, liked to beat servants, and did not believe in karmic retribution. In the first year of Linde (664 AD), she followed the emperor to Luoyang. In the second year of Linde (665 AD), in the first month, she died and fell into hell. Among Lady Xiao's servants, there was a maid she usually liked named Runyu, who was about eighteen years old. Although she was a Yao (ancient term for ethnic minorities in southern China) maid, she had a proper appearance, intelligent nature, and believed in the Buddha's teachings. In the second month, the family held a service for monks on the forty-ninth day (a memorial service held every seven days for seven weeks after death) after the lady's death. While they were eating, the lady herself came to see. She wore a cangue and chains around her waist, guarded by jailers. No one else knew, only this maid saw her. The lady's spirit possessed this maid and spoke in the same voice as the lady usually did. She had her relay a message to everyone in the family, saying, 'Since I married into the Cui family, because of my quick temper, I was often jealous, liked to beat servants, and did not believe in cause and effect. Now I am in hell, suffering extremely severely, and have experienced all kinds of hardships that cannot be fully described. I heard that the family is now holding a service for me on the forty-ninth day, so I asked the prison officials to give me a day off to temporarily come and see the service. Tell you men and women, everyone in the family, since I have lived with you, my body, speech, and mind have been filled with the three poisons, and I have often been angry and beaten you, and I have also been jealous of the concubines that the Director favored, and have done all kinds of bad things.'
。發起惡業。今受報苦。愿汝男女合家大小。內外眷屬。從汝懺悔。愿施歡喜。然汝男女。憶吾乳餔之恩。將吾生平受用資具。速舍修福。望㧞冥苦。至七七日。為吾設齋。令此功德。早得成就。吾至齋日。更請官人。望得復來。語大夫及兒女等。大夫生平急性多瞋。不得過分瞋打奴婢。勸信三寶。恭敬上下。修持齋戒。佈施忍辱勿怠。臨去之時。語男女云。吾且將閏玉去。使在地獄。看吾受罪。苦痛如何。經五六日。還放回來。令汝男女。知吾受罪苦痛虛實。作此語已。閏玉即死。惟心上暖。余分並冷身臥在地。不敢埋之。此婢即至地獄。見一大殿院門。嚴兵守衛。云。是王殿。不敢窺窬。行至東院。別見一廳。上有大官人。云是斷罪官。復過廳院東。有地獄。種種苦具。一如世間圖畫地獄之狀。夫人語婢云。汝看吾受罪之苦。作此語已。即有種種獄卒羅剎。撲擲夫人。屠割身肉。鑊湯煎煮。煮已還活。活已復歷諸獄。鐵鉗抽舌。鐵鳥啄之。復臥鐵床。飛鳥猛火。一時著身。死已還活。活已復受諸苦。不可具陳。夫人蘇已。即見其父蕭鏗。乘紫金蓮華座。騰空而來。鏗生平已來。及歷任諸官。皆不食酒肉葷辛。常誦法華經。日別一遍。恭敬三寶。晝夜六時。禮誦無闕。今生善處。見女受苦。故來相救。即語女云。吾
{ "translations": [ "現代漢語譯本：", "（她）發起惡業，如今遭受報應的痛苦。希望你們男女老少，內外眷屬，都跟隨我懺悔，希望施捨歡喜。希望你們子女，念及我哺乳養育的恩情，將我生前享用的資具，趕快捨棄用來修福，希望能夠拔除我在陰間的痛苦。到七七之日，為我設齋，使這些功德，早日成就。我到設齋之日，再請官人，希望能夠回來。告訴大夫和兒女們，大夫生平性子急躁，容易發怒，不要過分嗔怒打罵奴婢，勸他信奉三寶（佛、法、僧），恭敬長輩和下屬，修持齋戒，佈施忍辱，不要懈怠。臨走的時候，告訴兒女們說，我將讓閏玉（婢女的名字）去，讓她在地獄裡，看看我受罪的苦痛是怎樣的。經過五六天，再放她回來，讓你們兒女，知道我受罪苦痛的真實情況。說完這些話后，閏玉就死了，只有心上是暖的，其餘部分都冷了，身體倒在地上，不敢埋葬她。這個婢女就到了地獄，見到一個大殿院門，有嚴密的士兵守衛，說，這是閻王殿，不敢窺視。走到東院，另外見到一個廳，上面有個大官人，說是斷罪官。又過了廳院東邊，有地獄，各種各樣的刑具，就像世間圖畫中的地獄一樣。夫人告訴婢女說，你看看我受罪的痛苦。說完這些話后，就有各種各樣的獄卒羅剎，撲打夫人，屠割她的身肉，用鑊湯煎煮，煮完后又活過來，活過來后又經歷各種地獄，用鐵鉗抽出舌頭，鐵鳥啄食。又躺在鐵床上，飛鳥和猛火，一時都燒到身上，死了又活過來，活過來后又遭受各種痛苦，不能一一陳述。夫人甦醒后，就看見她的父親蕭鏗（人名），乘坐紫金蓮花座，騰空而來。蕭鏗生平以來，以及歷任各個官職，都不吃酒肉葷腥，經常誦讀《法華經》，每天一遍，恭敬三寶，白天黑夜六個時辰，禮拜誦讀沒有缺失，如今生到好的地方，看見女兒受苦，所以來相救。就告訴女兒說，我", "english_translations": [ "English version:", "(She) initiated evil karma and is now suffering the pain of retribution. I hope that all of you, men, women, young and old, internal and external family members, will repent with me and wish to give joy. I hope that you, my children, will remember the kindness of my breastfeeding and nurturing, and quickly relinquish the resources I enjoyed during my lifetime to cultivate blessings, hoping to relieve my suffering in the underworld. On the seventh seventh day (49th day after death), prepare a vegetarian feast for me so that these merits can be achieved soon. On the day of the feast, I will invite an official again, hoping to return. Tell the husband and children that the husband is usually impatient and easily angered, so do not excessively scold and beat the servants. Advise him to believe in the Three Jewels (Buddha, Dharma, Sangha), respect superiors and subordinates, practice abstinence and precepts, give generously, be patient and tolerant, and do not be lazy. When leaving, tell the children, 'I will let Runyu (name of a maid) go, let her see in hell how I suffer. After five or six days, release her back, so that you, my children, will know the truth of my suffering.' After saying these words, Runyu died, only her heart was warm, the rest of her body was cold, and she fell to the ground, and they dared not bury her. This maid then went to hell and saw a large palace gate, heavily guarded by soldiers, who said, 'This is the Yama King's palace,' and dared not peek. Walking to the east courtyard, she saw another hall with a high official, who said he was the judge of sins. Passing east of the hall courtyard, there was hell, with various instruments of torture, just like the hell in worldly paintings. The lady told the maid, 'Look at the suffering I am enduring.' After saying these words, various hell guards and Rakshasas (demon-like beings) pounced on the lady, butchering her flesh, boiling her in a cauldron of boiling water, and after boiling, she would come back to life, and after coming back to life, she would go through various hells, with iron tongs pulling out her tongue, and iron birds pecking at it. She also lay on an iron bed, with flying birds and raging fire burning her body at the same time. After dying, she would come back to life, and after coming back to life, she would suffer various torments, which cannot be fully described. After the lady woke up, she saw her father, Xiao Keng (person's name), riding on a purple-gold lotus seat, soaring through the air. Since Xiao Keng's lifetime and during his tenure in various official positions, he did not eat wine, meat, or pungent foods, and he often recited the Lotus Sutra, once a day, respectfully honoring the Three Jewels, and worshiping and reciting without fail six times a day and night. Now he is born in a good place and has come to save his daughter because he saw her suffering. He said to his daughter, 'I'" ] }
生平之日。每勸汝生信止怒。汝不用吾語。今致其殃。汝復何因。將此婢來。女報父言。為兒生平不信。今受罪苦。故將此婢看兒受罪輕重。令傳向家內男女。使其生信。父聞印可。即語女言。吾雖生善處。未能全救汝苦。汝努力自勵發心。兼藉家內福善。共相助佐。決望得出。上升人天。作此語已。忽有一婆羅門師。年少端正。亦乘空而來。語夫人曰。由汝不信因果。今受罪苦。未知此婢性識如何。吾欲教誦經。使傳家內。令世人生信。夫人報云。請師但教。此婢聰明。誦經可得。師即先教誦金剛般若。初授二三行。有忘一二句者。後續授之。漸得半紙一紙。少時誦得不忘。后教誦藥師。法華。一授不忘。此之三部。皆作梵音。不作漢語。文詞典正。音韻清亮。文句皆熟。即便放歸臨別語云。汝至家內。逢人為誦。漢人道俗。不別汝音。令覓婆羅門。善梵語者。試看誦之。始知善惡。世人多有信邪事道。不樂佛法。既見汝獠婢。尚能誦得三本梵經。豈可不生信心。儻得一人回邪入正。非但夫人得福。亦令汝后報。不入三途。既受此語已。放出至家。惺瞭如舊。即集家內尊卑。具說夫人地獄受苦事。猶恐汝兒郎等不信。即臥在地。作夫人在地獄受苦之事。或云。看夫人吞熱鐵丸。開口咽之。口赤腹熱如火。或云。看夫
【現代漢語翻譯】 現代漢語譯本 出生的時候，我總是勸你相信因果，停止嗔怒。你不聽我的話，現在招致了這樣的災禍，你還有什麼原因，把這個婢女帶來？女兒回答父親說：『因為我生前不信因果，現在才受這樣的罪苦，所以把這個婢女帶來，看看我受罪的輕重，讓她轉告家裡的男女老少，使他們生起信心。』父親聽了表示認可，就對女兒說：『我雖然生在善處，也不能完全救你脫離苦難。你要努力自勉，發起善心，再加上家裡的福德善事，共同幫助你，一定有望脫離苦難，上升到人天善道。』說完這些話后，忽然來了一位婆羅門（Bāluómén，印度教祭司）老師，年輕端正，也乘空而來，對夫人說：『由於你不相信因果，現在才受這樣的罪苦。不知道這個婢女的根性和見識如何？我想教她誦經，讓她傳給家裡人，使世人產生信心。』夫人回答說：『請老師儘管教她，這個婢女很聰明，誦經應該可以學會。』老師就先教她誦《金剛般若經》（Jīngāng Bōrě Jīng）。開始教了兩三行，她忘了一兩個字，後來繼續教她，漸漸地能背誦半張紙、一張紙。不久就能背誦而不忘記。後來又教她誦《藥師經》（Yàoshī Jīng）、《法華經》（Fǎhuá Jīng），教一遍就能記住不忘。這三部經，都用梵音（Fànyīn）誦讀，不用漢語，文辭典雅端正，音韻清晰響亮，文句都熟練了。隨即放她回家，臨別時說：『你回到家裡，遇到人就誦經，無論僧俗，如果聽不出你的發音，就讓他們找精通梵語的婆羅門，試聽你誦經，才能知道好壞。世人大多相信邪事邪道，不喜歡佛法。既然看到你這個地位低賤的婢女，尚且能誦讀三部梵文經典，難道不應該生起信心嗎？如果能使一個人回邪歸正，不僅夫人能得到福報，也能使你將來不墮入三惡道。』婢女接受了這些話后，被放回家中，醒悟過來，恢復了原來的樣子。她立即召集家裡的長輩和晚輩，詳細講述了夫人在地獄受苦的事情，還怕他們不相信，就躺在地上，模仿夫人在地獄受苦的樣子，或者說：『我看到夫人吞熱鐵丸，張開口嚥下去，口裡發紅，肚子像火一樣熱。』或者說：『我看到夫人...
【English Translation】 English version On the day of her birth, I always advised you to believe in cause and effect and to cease anger. You did not heed my words, and now you have brought this calamity upon yourself. What reason do you have for bringing this servant girl here?' The daughter replied to her father, 'Because I did not believe in cause and effect during my lifetime, I am now suffering such misery. Therefore, I brought this servant girl to see the severity of my suffering and to have her convey it to the men and women in the family, so that they may generate faith.' The father, hearing this, approved and said to his daughter, 'Although I am born in a good place, I cannot completely save you from suffering. You must strive to encourage yourself, generate good intentions, and with the help of the family's merits and good deeds, you can surely hope to escape suffering and ascend to the realms of humans and gods.' After saying these words, suddenly a Brahmin (Bāluómén, Hindu priest) teacher, young and handsome, also came through the air and said to the lady, 'Because you do not believe in cause and effect, you are now suffering such misery. I do not know what the nature and understanding of this servant girl are like. I want to teach her to recite scriptures so that she can transmit them to the family and cause people to generate faith.' The lady replied, 'Please, teacher, just teach her. This servant girl is intelligent and should be able to learn to recite scriptures.' The teacher then first taught her to recite the Diamond Sutra (Jīngāng Bōrě Jīng). Initially, he taught her two or three lines, and she forgot one or two words. Later, he continued to teach her, and gradually she was able to recite half a page, then a full page. Before long, she was able to recite without forgetting. Later, he taught her to recite the Medicine Buddha Sutra (Yàoshī Jīng) and the Lotus Sutra (Fǎhuá Jīng), and she remembered them after being taught only once. All three of these sutras were recited in Sanskrit (Fànyīn), not in Chinese. The wording was elegant and correct, the pronunciation clear and bright, and the sentences were all familiar. He then released her to return home, saying as he parted, 'When you return home, recite the scriptures to anyone you meet. Whether they are monks or laypeople, if they cannot distinguish your pronunciation, have them find a Brahmin who is proficient in Sanskrit to listen to your recitation, so that they can know what is good and bad. Most people in the world believe in evil practices and paths and do not delight in the Buddha's teachings. Since they see that you, a lowly servant girl, are still able to recite three Sanskrit scriptures, should they not generate faith? If you can cause one person to turn from evil and enter the right path, not only will the lady receive blessings, but it will also ensure that you will not fall into the three evil realms in the future.' After receiving these words, the servant girl was released and returned home, awakened and restored to her former self. She immediately gathered the elders and juniors of the family and recounted in detail the lady's suffering in hell. Still fearing that the children would not believe her, she lay on the ground and imitated the lady's suffering in hell, saying, 'I saw the lady swallowing hot iron balls, opening her mouth and swallowing them, her mouth red and her stomach as hot as fire.' Or, 'I saw the lady...'
人受鐵犁耕舌。出舌二三尺餘。或云。看夫人受鐵床苦身體紅赤。熱氣如火。如是變現種種苦痛之相已。然後甦醒。復說。見夫人父誡敕之事。又說見婆羅門教誦經意。夫人得出地獄。上升天報。此婢即為家內正坐。而誦經文。文文句句。皆作梵音。聲氣清亮。令人樂聞。室家大小。見此善惡靈驗。罕所未聞。男女大小。五體自撲。號哭哀慟。逾痛初亡。道俗郡官聞者。皆勸易心歸信。齋戒不絕。麟德二年。有西域四婆羅門來。獻佛頂骨。因親眷屬。將軍薛仁軌。家內設齋。諸親聚集。諸官人共議云。此婢雖誦得梵經。某等皆不別之。故邀屈請得此四婆羅門。至將軍舍齋。復喚此婢來。不語四僧云。在地獄中誦得。誑云。別有婆羅門。教誦得此三部經。密試虛實。即對四僧令婢誦之。且誦金剛般若訖。此四婆羅門。一時皆起合掌。怪嘆希奇。未曾有也。何因漢人。能得如此。更為誦藥師法華訖。彌加歡喜。恭敬如師。即譯語。問云。此女何因得如此善巧音詞。文句典正。經熟不錯。吾西域善能誦者。未能如是。此非凡人。能得如此。諸官人等。始為說實。四僧泣淚。非是聖力冥加。豈能如是言詞典正。諸官道俗見者悲嘆。深信佛法。不敢輕慢。將軍因見此事奏上。聞徹皇帝。敕語百官。信知佛法。眾聖之上。冥祐所資
【現代漢語翻譯】 現代漢語譯本 人死後，靈魂會受到鐵犁耕舌的懲罰。舌頭會被拉出二三尺長。有人說，看到夫人（指死者）遭受鐵床的痛苦，身體紅熱，熱氣像火一樣。像這樣顯現種種痛苦的景象后，然後甦醒過來。她還說見到了她父親告誡她的事情，又說見到了婆羅門教徒誦經的情景。夫人最終脫離地獄，升到天界。這個婢女（指死者的婢女）就在家中端坐，誦讀經文。每個字句都發出梵音，聲音清晰響亮，令人喜歡聽聞。家中的大小老少，見到這善惡報應如此靈驗，都是前所未聞。男女老少，都五體投地，號啕大哭，悲痛超過了剛去世的時候。僧人和俗人，以及郡里的官員聽到這件事的人，都勸人改變心意，歸依佛法，齋戒不斷。唐麟德二年（665年），有四位來自西域的婆羅門，進獻佛頂骨。因為親戚眷屬，將軍薛仁軌在家中設齋，各位親戚聚集在一起。各位官員共同商議說，這個婢女雖然能誦讀梵經，但我們都不懂。所以邀請這四位婆羅門，到將軍府上參加齋會。又把這個婢女叫來，沒有告訴這四位僧人，說她是在地獄中誦讀的，而是謊稱說，是另有婆羅門教她誦讀的這三部經。暗中測試真假。就當著這四位僧人的面，讓婢女誦經。剛誦完《金剛般若經》，這四位婆羅門，一時都站起來合掌，驚歎稀奇，說從未有過這樣的事。是什麼原因，能達到如此程度。又誦完《藥師經》和《法華經》，更加歡喜，恭敬得像對待老師一樣。他們就翻譯說，問這個女子是什麼原因能有如此巧妙的音調和詞句，文句典雅端正，經文熟練沒有錯誤。我們西域善於誦經的人，也不能像這樣。這並非凡人，才能達到如此程度。各位官員等，才把實情告訴他們。這四位僧人流著眼淚說，如果不是聖人的力量暗中加持，怎麼能有如此言辭典雅端正。各位官員和信徒見此情景，都悲嘆不已，深信佛法，不敢輕慢。將軍因此將此事上奏給皇帝，皇帝傳諭百官，要相信佛法，佛法高於一切聖賢，是冥冥中的保佑所帶來的。
【English Translation】 English version People are subjected to having their tongues plowed by iron plows. Their tongues are pulled out two or three feet long. Some say they saw the deceased lady suffering on an iron bed, her body red and hot, with heat like fire. After manifesting various painful scenes like this, she then awakens. She also said she saw the admonishments from her father, and also said she saw the scene of Brahmins chanting scriptures. The lady eventually escaped from hell and ascended to the heavens. This maid (referring to the deceased lady's maid) then sat upright in the house, reciting scriptures. Every word and sentence emitted Sanskrit sounds, the sound clear and bright, pleasing to hear. The family, young and old, seeing such efficacious retribution of good and evil, was unprecedented. Men and women, young and old, prostrated themselves, wailing and crying, the grief exceeding that of the initial passing. Monks and laypeople, as well as officials of the prefecture who heard of this, all advised people to change their minds, take refuge in the Buddha's teachings, and maintain constant fasting. In the second year of Lindé (665 AD) of the Tang Dynasty, four Brahmins from the Western Regions came to present the Buddha's skull. Because of relatives and family, General Xue Rengui held a vegetarian feast at his home, and the relatives gathered together. The officials discussed together, saying that although this maid can recite Sanskrit scriptures, none of us understand them. Therefore, they invited these four Brahmins to attend the vegetarian feast at the General's residence. They also called the maid, without telling the four monks that she had recited them in hell, but falsely claimed that another Brahmin had taught her these three scriptures. They secretly tested the truth. They then had the maid recite the scriptures in front of the four monks. As soon as she finished reciting the Vajra Prajna Sutra (Diamond Sutra), the four Brahmins all stood up and clasped their hands, marveling at the rarity, saying that there had never been such a thing. What was the reason that she could achieve such a level. After reciting the Bhaisajyaguru Sutra (Medicine Buddha Sutra) and the Lotus Sutra, they were even more delighted, respecting her as a teacher. They then translated, asking what was the reason that this woman could have such skillful tones and words, the sentences elegant and correct, the scriptures familiar and without error. Those of us in the Western Regions who are good at reciting scriptures cannot be like this. This is not an ordinary person who can achieve such a level. The officials then told them the truth. The four monks wept, saying that if it were not for the power of the saints secretly blessing her, how could she have such elegant and correct words. The officials and believers who saw this scene were all saddened and deeply believed in the Buddha's teachings, not daring to be disrespectful. The General therefore reported this matter to the Emperor, and the Emperor issued an edict to the officials, telling them to believe in the Buddha's teachings, which are above all saints, and are the source of hidden blessings.
。孰敢不信。百官拜謝。慶所未聞。良由三寶景福恩重。慈蔭四生。非臣下愚所能籌度。聖凡受益。豈得不信(出續高僧傳)。
西京
○法海寺。英禪師。咸亨中。夢泰山府君。召往說法。后獨坐方丈。見一異人。衣冠甚偉。前告之曰。弟子向于泰山府君處。竊睹尊容。且知慈德及物甚多。弟子聞世有水陸大齋。可以利益幽品。其文是梁武所集。今大覺寺。吳僧義濟得之。愿師往求。如法修設。英師許之。尋詣大覺。果得其文。遂于月望修齋已畢。復見向異人。與屬十數。前至謝曰。弟子即秦莊襄王也。又指其徒曰。此范睢。穰侯。白起。王翦。張儀。陳軫。皆秦臣也。咸坐本罪。幽囚陰府。昔梁武于金山設此齋時。前代紂王之臣。皆免得脫。弟子是時。亦暫息苦。但以獄情未決。故未獲脫。今蒙師齋懺罪。弟子與此輩。並列國君臣。皆承法力。得生人間。慮世異國殊。故此來謝。言訖而隱。自是英公。常設此齋。流行天下(出統紀並水陸齋儀○莊襄。是秦始皇父。至唐咸亨九百四十年)。
汾州
○調露元年。啟福寺主惠澄。染患牛吼而終。寺僧長寧。夜見澄來。形色憔悴。云。為互用三寶物。受苦難言。諸罪稍輕。惟用寺物為至重。愿賜救濟。寧即為誦經懺罪。月餘復來云。承利益。
【現代漢語翻譯】 現代漢語譯本：誰又敢不相信呢？百官拜謝，慶幸聽到了前所未聞的事情，這實在是由於佛法僧三寶的景運福澤深厚，慈悲的恩澤庇護著四生六道，不是我等臣下愚昧所能揣測的。聖人凡人都從中受益，怎麼能不相信呢？（出自《續高僧傳》）。
西京
○法海寺。英禪師。唐朝咸亨年間（670-674）。夢見泰山府君，召他前去說法。之後獨自坐在方丈室內，見到一個奇異的人，衣冠非常華麗，上前告訴他說：『弟子曾經在泰山府君處，偷偷地看到過您的尊容，並且知道您的慈悲德行惠及萬物非常多。弟子聽說世間有水陸大齋，可以利益幽冥之品，這儀文是梁武帝所編輯的，現在大覺寺的吳僧義濟得到了它，希望您前去求取，如法地修設。』英禪師答應了他。隨即前往大覺寺，果然得到了那儀文。于當月十五修設齋會完畢。又見到之前的異人，帶著十幾個隨從，上前謝道：『弟子就是秦莊襄王（秦始皇之父）啊。』又指著他的隨從說：『這是范睢、穰侯、白起、王翦、張儀、陳軫，都是秦國的臣子啊。都因為生前的罪過，被幽禁在陰間地府。過去梁武帝在金山寺設定這水陸齋時，前代商紂王的臣子，都免罪得以解脫。弟子當時，也暫時停止了痛苦，但因為獄情未決，所以沒有獲得解脫。現在蒙受禪師您設齋懺悔罪過，弟子與這些同僚，以及各國的君臣，都承蒙佛法的力量，得以轉生人間。考慮到世事變遷，國家不同，所以特此前來感謝。』說完就隱去了。自此以後，英公經常設定這水陸齋，流傳天下（出自《統紀》和《水陸齋儀》。莊襄王是秦始皇的父親，距離唐朝咸亨年間（670-674）有九百四十年）。
汾州
○唐朝調露元年（679），啟福寺的住持惠澄，因病發狂而去世。寺里的僧人長寧，夜裡夢見惠澄前來，形容憔悴，說：『因為互相挪用了三寶的財物，遭受的痛苦難以言說。各種罪過稍微減輕了，唯獨挪用寺院的財物罪過最為嚴重，希望您能賜予救濟。』長寧就為他誦經懺悔罪過。一個月后，惠澄又來，說：『承蒙您的利益，』
【English Translation】 English version: Who would dare not believe? All the officials bowed and thanked him, rejoicing at what they had never heard before. This was truly due to the profound blessings of the Three Jewels (Buddha, Dharma, Sangha), and the compassionate grace that sheltered the four types of beings. It was beyond the comprehension of us foolish ministers. Both saints and ordinary people benefited from it, how could we not believe? (From the Continued Biographies of Eminent Monks).
Xijing (Western Capital)
○ Fahaishi Temple. Zen Master Ying. During the Xianheng period (670-674) of the Tang Dynasty, he dreamed of the Lord of Mount Tai summoning him to preach the Dharma. Later, while sitting alone in his abbot's chamber, he saw an extraordinary person, whose attire was magnificent. The person approached him and said, 'Your disciple once secretly beheld your honorable appearance at the Lord of Mount Tai's place, and knows that your compassionate virtue benefits all beings greatly. Your disciple has heard that there is a Grand Water and Land Retreat (Shui Lu Da Zhai) in the world, which can benefit the beings in the nether realms. The text was compiled by Emperor Wu of the Liang Dynasty, and now the monk Yiji of Dajue Temple has obtained it. I hope that you will go and seek it, and perform it according to the Dharma.' Zen Master Ying agreed. He then went to Dajue Temple and indeed obtained the text. After completing the retreat on the fifteenth of the month, he saw the previous extraordinary person again, accompanied by a dozen attendants. He came forward and thanked him, saying, 'Your disciple is King Zhuangxiang of Qin (father of the First Emperor of Qin).' He then pointed to his attendants and said, 'These are Fan Sui, Marquis Rang, Bai Qi, Wang Jian, Zhang Yi, and Chen Zhen, all ministers of Qin. They are all imprisoned in the underworld due to their sins. In the past, when Emperor Wu of Liang performed this retreat at Jinshan Temple, the ministers of the previous King Zhou of Shang were all pardoned and released. At that time, your disciple also temporarily ceased suffering, but because the case was not yet decided, he was not released. Now, thanks to your repentance through this retreat, your disciple and these colleagues, as well as the rulers and ministers of various states, have all received the power of the Dharma and are able to be reborn in the human realm. Considering that times have changed and countries are different, I have come here to thank you.' After speaking, he disappeared. From then on, Master Ying often performed this retreat, which spread throughout the world (From the Comprehensive Records and the Rituals of the Water and Land Retreat. King Zhuangxiang was the father of the First Emperor of Qin, nine hundred and forty years before the Xianheng period (670-674) of the Tang Dynasty).
Fenzhou
○ In the first year of Tiaolu (679) of the Tang Dynasty, Huicheng, the abbot of Qifu Temple, died of a disease that caused him to roar like an ox. Changning, a monk in the temple, saw Huicheng in a dream at night, looking haggard. Huicheng said, 'Because of the mutual use of the Three Jewels' property, I am suffering unspeakable pain. The various sins have been slightly reduced, but the sin of using the temple's property is the most serious. I hope you can grant me relief.' Changning then recited scriptures to repent for his sins. After more than a month, Huicheng came again and said, 'Thanks to your benefit,'
已得息苦。別居一處。但未知得脫之日。
華陰
○鄧元英。有親故暴亡。七日復甦。報元英曰。見冥道官吏。將追君父。宜急修功德以禳之。元英驚問。修何功德。可免此事。曰急寫華嚴經一部。元英遽買紙。向鄰寺。多召經生。未逾旬日。經已寫畢。竟免斯厄。復于母墳地。產一蓮華。武后異之。敕賜立孝門。以加旌表。
御史
○馮忠。于景隆三年暴亡。有二童子。領至庭。對判官案覆罪籍。見亡舅張思義曰。汝可發願寫涅槃疏。並鑄鐘。庶消往過。疏是禮宗禪師所述者。此師親見智者傳授。每有天神守護。忠依舅誡。遂獲放回。尋疏未獲。再被冥譴。忠乞三日尋寫。復俾其返。誠意搜求。果得其本。遂急為經理。后以壽終(右三出統紀)。
武功
○縣丞蘇圭。常誦金剛經。閤家五十口。皆蔬食妻崔氏。以瘦悴。竊食肉。變為骨鯁氣絕。殮十日復甦。言見閻王責曰。汝夫是肉身菩薩。何盜食肉。賴有誦經之功。延壽二十年。可歸。以語諸人。時玄宗皇帝聞之。亦發心持經。從化者甚眾。
南唐(姓李)
江南
○金陵上元縣。一民暴死。三日復甦。詣唐主具奏。入冥見先帝。被五木甚嚴。民駭問帝。何以如此。帝言。吾為宋齊丘所誤。殺和州降者千
【現代漢語翻譯】 現代漢語譯本 已經脫離了痛苦，獨自居住在一個地方，但是還不知道能夠真正解脫的那一天。
華陰
鄧元英，有個親戚朋友突然去世，七天後又活了過來，告訴鄧元英說：『我見到陰間的官吏，他們要追捕你的父親。你應該趕快修行功德來消除這個災禍。』鄧元英驚慌地問：『修什麼樣的功德，可以避免這件事？』那人說：『趕快抄寫一部《華嚴經》。』鄧元英立刻買了紙，到附近的寺廟，請了很多抄經的人，不到十天，經書就抄寫完畢了，最終免除了這個災禍。後來在他母親的墳地上，長出一朵蓮花，武則天（公元624年－705年）認為這件事很奇異，下令建立孝門，來加以表彰。
御史
馮忠，在景隆三年（明朝建文帝年號，公元1399年-1402年）突然去世，有兩個童子，帶領他到庭院，面對判官的案桌，覈對罪行記錄。他見到了已故的舅舅張思義，張思義說：『你應該發願抄寫《涅槃疏》，並且鑄造鐘，或許可以消除過去的罪過。《涅槃疏》是禮宗禪師所著，這位禪師親自得到智者的傳授，經常有天神守護。』馮忠按照舅舅的告誡，於是被放了回來。後來因為沒有找到《涅槃疏》，再次受到陰間的譴責。馮忠請求三天時間尋找抄寫，又讓他返回陽間。他誠心誠意地搜尋，果然找到了原本，於是趕快辦理這件事。後來得以壽終正寢（以上三則出自《統紀》）。
武功
縣丞蘇圭，經常誦讀《金剛經》，全家五十口人，都吃素。他的妻子崔氏，因為吃素而變得瘦弱憔悴，偷偷地吃肉，結果被魚骨卡住喉嚨，氣絕身亡。入殮十天後又活了過來，說見到閻王責備她說：『你的丈夫是肉身菩薩（Bodhisattva），你為什麼偷吃肉？』幸虧有誦經的功德，得以延長壽命二十年，可以回去了。』她把這件事告訴了大家。當時唐玄宗（公元685年－762年）皇帝聽說了這件事，也發心持誦經文，因此受到感化的人很多。
南唐（姓李）
江南
金陵上元縣，有一個百姓突然死亡，三天後又活了過來，到南唐國主那裡詳細稟告。他說進入陰間見到了先帝，受到了五木的嚴刑拷打。這個百姓驚駭地問先帝，為什麼會這樣。先帝說：『我被宋齊丘所迷惑，殺害了和州投降的一千多人。』
【English Translation】 English version Having escaped from suffering, I live alone in a place apart, but I do not know the day when I will truly be liberated.
Huayin
Deng Yuanying had a relative who died suddenly and revived after seven days. The relative told Deng Yuanying, 'I saw officials in the underworld who were going to arrest your father. You should quickly cultivate merit to avert this disaster.' Deng Yuanying asked in alarm, 'What kind of merit should I cultivate to avoid this?' The relative said, 'Quickly transcribe a copy of the Avatamsaka Sutra (Flower Garland Sutra).' Deng Yuanying immediately bought paper and went to a nearby temple, hiring many scribes. In less than ten days, the sutra was transcribed, and the disaster was averted. Later, a lotus flower grew on his mother's grave. Empress Wu Zetian (624-705 AD) considered this extraordinary and ordered the establishment of a 'Filial Piety Gate' to commend him.
Imperial Censor
Feng Zhong died suddenly in the third year of Jinglong (Jianwen Emperor's reign, 1399-1402 AD). Two children led him to the courtyard to face the judge's desk and review his record of sins. He saw his deceased uncle, Zhang Siyi, who said, 'You should vow to transcribe the Nirvana Commentary and cast a bell, perhaps to eliminate past transgressions. The Nirvana Commentary was written by Chan Master Lizong, who personally received the transmission from Zhiyi (智者大師). He is often protected by heavenly beings.' Feng Zhong followed his uncle's advice and was released. Later, because he could not find the Nirvana Commentary, he was condemned again by the underworld. Feng Zhong requested three days to find and transcribe it, and he was allowed to return to the world. He searched sincerely and found the original text, so he quickly managed the matter. Later, he died of old age (the above three stories are from Tong Ji).
Wugong
County Magistrate Su Gui often recited the Diamond Sutra (Vajracchedika Sutra). All fifty members of his family were vegetarian. His wife, Cui, became thin and haggard from being vegetarian, so she secretly ate meat. As a result, a fish bone got stuck in her throat, and she died. After being in the coffin for ten days, she revived and said that she saw Yama (閻王) scolding her, 'Your husband is a Bodhisattva (肉身菩薩). Why did you steal meat?' Fortunately, due to the merit of reciting the sutra, your life has been extended by twenty years, and you can return.' She told everyone about this. At that time, Emperor Xuanzong of Tang (685-762 AD) heard about this and also resolved to uphold the sutra, so many people were influenced and converted.
Southern Tang (surname Li)
Jiangnan
In Shangyuan County, Jinling, a commoner died suddenly and revived after three days. He went to the ruler of Southern Tang to report in detail. He said that he entered the underworld and saw the late emperor being severely tortured with the five wooden instruments. The commoner asked the late emperor in horror why this was happening. The late emperor said, 'I was misled by Song Qiqiu and killed more than a thousand surrendered soldiers from Hezhou.'
餘人。以冤被訴。仗汝歸語嗣君。凡寺院鳴鐘。令延久其聲。吾受苦。惟聞鐘。則暫休息。或能為造一鐘尤善。民曰。何以取驗。帝曰。吾在位日。曾以于闐國。遺我玉天王像。藏於瓦官寺佛左膝。人無知者。汝以此為驗。唐主親詣瓦官寺。剖佛膝。果得玉像。感泣。即造一鐘于清涼寺。鐫其上曰。薦烈祖考高皇帝脫幽出厄。以玉像建塔。葬蔣山(出通塞志)。
後周(姓柴)
世宗
○毀天下寺觀鐘磬。鈸鐸。佛像。鑄周通錢。時鎮州大悲像。極靈應。詔下。人莫敢近。帝聞之。自往持斧镵破面胸。觀者為之悚慄。帝遂疽發於胸殂。汴都有將士周百勝。年老家居蔬食唸佛。一夕夢黃衣吏。追入大城。至官府處。主者。令吏引觀地獄。見一人黑色。臥大鐵床。獄卒持鑿。破其胸。灌以銅汁。叫聲不可聞。百勝懼。唸佛。求退。吏曰。汝是佛弟子。不必懼。百勝問。囚者何人。答曰。柴帝也。因毀像致此罰。百勝曰。我故君王也。何時得脫。吏曰。世間周通錢盡時。方脫此罪。吏因引從故路出城。聞寺鐘聲遂覺。百勝常以語人。聞者為之悲惋(宋太祖太宗。目擊其害。益堅欽信。故受命初。興復天下佛事○出神應錄)。
宋
六一
○歐陽修。自號六一居士。因游廬山。入東林。
【現代漢語翻譯】 現代漢語譯本 有人因為冤屈而被控告，（死者）希望你回去告訴後來的君王，凡是寺院鳴鐘的時候，要讓鐘聲延續得長久一些。我受苦的時候，只有聽到鐘聲，才能暫時得到休息。如果能為我造一口鐘，那就更好了。百姓問：（我們）用什麼來驗證（你說的話）呢？（唐）帝說：我在位的時候，曾經有于闐國進貢給我一尊玉天王像，我把它藏在瓦官寺佛像的左膝里，沒有人知道這件事。你們可以用這件事來驗證。（唐）主親自前往瓦官寺，剖開佛像的膝蓋，果然得到了玉像，（唐）主感動得哭了，於是就在清涼寺造了一口鐘，在鐘上刻著：『爲了讓先祖高皇帝脫離幽冥之苦。』並用玉像建了一座塔，葬在蔣山（出自《通塞志》）。
後周（姓柴）
世宗
（後周）世宗（954-959）毀壞天下寺觀的鐘磬、鈸鐸、佛像，用來鑄造周通錢。當時鎮州的大悲像，非常靈驗，（但）詔令下達后，沒有人敢靠近。（後周）世宗聽到這件事，親自前往，用斧頭鑿破（大悲像的）面部和胸部，觀看的人都為之恐懼。於是（後周）世宗的胸部生了毒瘡而死。汴京有個將士叫周百勝，年老后在家吃素唸佛。一天晚上，夢見黃衣吏，追他進入一座大城，到了官府的地方，主事的人讓吏役帶他去參觀地獄。他看見一個人是黑色的，躺在一張大鐵床上，獄卒拿著鑿子，鑿開他的胸部，灌入銅汁，叫喊的聲音無法聽聞。周百勝很害怕，唸佛，請求離開。吏役說：『你是佛弟子，不必害怕。』周百勝問：『囚禁的人是誰？』回答說：『是柴（世宗）帝，因為毀壞佛像而受到這樣的懲罰。』周百勝說：『他是我以前的君王啊，什麼時候才能脫離苦難？』吏役說：『世間的周通錢用完的時候，才能脫離這個罪。』吏役於是帶著他從原來的路出城，聽到寺廟的鐘聲就醒了。周百勝經常把這件事告訴別人，聽到的人都為之悲傷惋惜（宋太祖、宋太宗親眼目睹了這件事的危害，更加堅定了欽佩和信仰，所以在剛受命的時候，就興復天下的佛事——出自《神應錄》）。
宋
六一
歐陽修，自號六一居士，因為遊覽廬山，進入東林（寺）。
【English Translation】 English version A person, wrongly accused, hoped you would return and tell the succeeding ruler that whenever the temple bells ring, let the sound be prolonged. When I suffer, only the sound of the bells can give me temporary relief. It would be even better if you could cast a bell for me. The people asked, 'How can we verify this?' The (Tang) Emperor said, 'When I was in power, the Kingdom of Khotan presented me with a jade Heavenly King statue, which I hid in the left knee of the Buddha statue in Waguan Temple. No one knows about this. You can use this as verification.' The (Tang) ruler personally went to Waguan Temple, cut open the Buddha's knee, and indeed found the jade statue. Moved to tears, the (Tang) ruler then cast a bell at Qingliang Temple, inscribing on it: 'To help the late Emperor Gao escape from the suffering of the underworld.' And he built a pagoda for the jade statue, burying it in Jiangshan (from 'Tong Sai Zhi').
Later Zhou (surname Chai)
Shizong (954-959)
Emperor Shizong of Later Zhou destroyed the bells, chimes, cymbals, and Buddha statues in temples and monasteries throughout the land to cast Zhou Tong coins. At that time, the Great Compassion statue in Zhenzhou was extremely efficacious, but after the decree was issued, no one dared to approach it. Emperor Shizong, upon hearing this, went there himself and used an axe to chisel and break the face and chest (of the statue). Those who saw it were terrified. Consequently, Emperor Shizong developed a carbuncle on his chest and died. In Bianjing, there was a soldier named Zhou Baisheng, who, in his old age, lived at home, eating vegetarian food and reciting the Buddha's name. One night, he dreamed of a yellow-robed official who chased him into a large city and took him to a government office. The official in charge ordered the officer to take him to see hell. He saw a black person lying on a large iron bed, with a jailer holding a chisel, breaking open his chest, and pouring molten copper into it. The screams were unbearable. Zhou Baisheng was frightened and recited the Buddha's name, asking to leave. The officer said, 'You are a disciple of the Buddha, there is no need to be afraid.' Zhou Baisheng asked, 'Who is the prisoner?' The officer replied, 'It is Emperor Chai (Shizong), who is suffering this punishment for destroying Buddha statues.' Zhou Baisheng said, 'He was my former ruler, when will he be freed from suffering?' The officer said, 'When all the Zhou Tong coins in the world are used up, he will be freed from this sin.' The officer then led him out of the city along the original route, and he woke up upon hearing the sound of a temple bell. Zhou Baisheng often told people about this, and those who heard it were saddened and lamented (Emperor Taizu and Emperor Taizong of the Song Dynasty witnessed the harm of this incident and became even more firm in their admiration and faith, so when they first received the mandate, they revived Buddhist affairs throughout the land - from 'Shen Ying Lu').
Song
Liuyi
Ouyang Xiu, styled himself as Layman Liuyi, because he traveled to Mount Lu and entered Donglin (Temple).
謁祖印禪師。求師開示。師示以心性法門。修自此有省發。嘉祐六年。修為參政。兼譯經潤文。既登府多病。嘗夢至一所。十人冠冕列坐。一人曰。參政安得至此。宜速返舍。修出門數步。復往問之。君等豈非釋氏。所謂冥府十王者乎。答曰。然。因問世人飯僧誦經。為亡人追福。果有益乎。答曰。安得無益。既寤。病良已。自是深信佛法。修居潁州。捐酒肉。撤聲色。灰心默坐。令老兵往近寺借華嚴經。誦至八卷乃薨(出統紀並金湯編)藏中。元有十王經。而久已失矣今世間所傳者。一閻羅王。二秦廣王。三初江王。四宋帝王。五五官王。六變成王。七泰山王。八平等王。九都市王。十轉輪王。有以閻羅天子為第五殿者。謬也。如統紀云。世傳唐道明和尚。神遊地府。見十王分治亡人。因傳名字。藏典傳記。可考者六閻羅五官耳。池州郭生。夢入冥府。初江王揖坐。謂曰。我是西門王郎。冥司錄我忠孝。正直。不害物。得作初江王一紀。南劍陳生既死。其弟之女。見二鬼導至宮殿曰。秦廣王也。王謂女曰。欲救伯苦。可轉八師經。女寤。家人求得經。請僧誦千遍。弟夢兄來謝曰。已獲生天。如上十王。除閻羅王。餘九多有改易。故云官府數移也。
(問曰。漢晉已前。不見有人入地獄還報者。何耶。答曰。經
【現代漢語翻譯】 現代漢語譯本 謁祖印禪師（Zuyin Chan Master），向他請教開示。祖印禪師向他開示了心性法門。修為因此有所領悟和啓發。嘉祐六年（1061年），修為擔任參知政事，兼任翻譯佛經的潤文官。上任后經常生病，曾夢見來到一個地方，有十個人頭戴官帽列坐。其中一人說：『參政怎麼能到這裡來？應該趕快回去。』修為出門走了幾步，又返回去問他們：『各位難道不是釋迦牟尼佛所說的冥府十王嗎？』他們回答說：『是的。』修為於是問：『世人供養僧人、誦讀佛經，為已故的人追 phúc（積福） ，真的有益處嗎？』他們回答說：『怎麼會沒有益處呢？』醒來后，病就好了很多。從此以後，修為深信佛法。修為居住在潁州時，戒除酒肉，撤去聲色娛樂，心如止水般靜坐。他讓老兵去附近的寺廟借《華嚴經》，誦讀到第八卷就去世了（出自《統紀》和《金湯編》）。藏經中，原本有《十王經》，但很久以前就遺失了。現在世間所流傳的十王是：一、閻羅王（Yama Raja）；二、秦廣王（Qin Guang Wang）；三、初江王（Chu Jiang Wang）；四、宋帝王（Song Di Wang）；五、五官王（Wu Guan Wang）；六、變成王（Bian Cheng Wang）；七、泰山王（Tai Shan Wang）；八、平等王（Ping Deng Wang）；九、都市王（Du Shi Wang）；十、轉輪王（Zhuan Lun Wang）。有人把閻羅天子當作第五殿的，是錯誤的。如《統紀》所說，世間相傳唐朝的道明和尚，神遊地府，見到十王分別治理亡人，因此流傳了他們的名字。藏經和傳記中，可以考證的只有閻羅王和五官王。池州的郭生，夢中進入冥府，初江王請他坐下，說：『我是西門王郎，冥司記錄我忠孝、正直、不害生靈，所以能做初江王一紀。』南劍的陳生去世后，他弟弟的女兒，看見兩個鬼 dẫn（引導） 他到宮殿，說：『這是秦廣王。』秦廣王對她說：『想要救你伯父的苦難，可以轉誦《八師經》。』那女子醒來后，家人找到經書，請僧人誦讀了一千遍。陳生的弟弟夢見哥哥來感謝他說：『我已經獲得生天了。』如上所述的十王，除了閻羅王，其餘九位大多有改動，所以說官府的職數也有變動。
（問：漢朝、晉朝以前，沒有見到有人進入地獄后回來報信的，為什麼呢？答：經
【English Translation】 English version He visited Chan Master Zuyin (Zuyin Chan Master) and sought his guidance. The Chan Master instructed him in the Dharma of Mind-Nature. Xiu (the visitor) experienced some understanding and inspiration from this. In the sixth year of the Jiayou reign (1061 AD), Xiu served as a Vice-Minister of the Department of State Affairs and concurrently as a reviser of translated scriptures. After taking office, he often fell ill. He once dreamed of arriving at a place where ten people wearing official hats were seated in a row. One of them said, 'How could Vice-Minister come here? You should quickly return home.' Xiu took a few steps out the door, then turned back and asked them, 'Are you not the Ten Kings of the Underworld as described by Shakyamuni Buddha?' They replied, 'Yes.' Xiu then asked, 'Do people offering food to monks and reciting scriptures to seek blessings for the deceased truly benefit them?' They replied, 'How could it not be beneficial?' Upon waking up, his illness had greatly improved. From then on, Xiu deeply believed in Buddhism. When Xiu resided in Yingzhou, he abstained from wine and meat, removed sensual entertainment, and sat in silent meditation with a still mind. He instructed an old soldier to borrow the Avatamsaka Sutra from a nearby temple. He passed away after reciting the eighth volume (from 'Tong Ji' and 'Jin Tang Bian'). Originally, there was a 'Sutra of the Ten Kings' in the Tripitaka, but it had been lost for a long time. The Ten Kings currently circulating in the world are: 1. Yama Raja (Yama Raja); 2. Qin Guang Wang (Qin Guang Wang); 3. Chu Jiang Wang (Chu Jiang Wang); 4. Song Di Wang (Song Di Wang); 5. Wu Guan Wang (Wu Guan Wang); 6. Bian Cheng Wang (Bian Cheng Wang); 7. Tai Shan Wang (Tai Shan Wang); 8. Ping Deng Wang (Ping Deng Wang); 9. Du Shi Wang (Du Shi Wang); 10. Zhuan Lun Wang (Zhuan Lun Wang). It is incorrect to consider Yama, the Son of Heaven, as the Fifth Hall. As stated in 'Tong Ji,' it is said that during the Tang Dynasty, the monk Daoming traveled to the underworld in spirit and saw the Ten Kings governing the deceased separately, thus spreading their names. In the Tripitaka and biographies, only Yama Raja and Wu Guan Wang can be verified.
Guo Sheng of Chizhou dreamed of entering the underworld. Chu Jiang Wang invited him to sit down and said, 'I am Wang Lang of Ximen. The underworld records my loyalty, filial piety, integrity, and non-harming of living beings, so I can serve as Chu Jiang Wang for one cycle.' After Chen Sheng of Nanjian died, his younger brother's daughter saw two ghosts guiding him to a palace, saying, 'This is Qin Guang Wang.' Qin Guang Wang said to her, 'If you want to relieve your uncle's suffering, you can recite the 'Eight Teachers Sutra'.' After the woman woke up, her family found the sutra and asked monks to recite it a thousand times. Chen Sheng's younger brother dreamed that his brother came to thank him, saying, 'I have already attained rebirth in heaven.' As mentioned above, among the Ten Kings, except for Yama Raja, the other nine have mostly been altered, so it is said that the numbers of government offices also change.
(Question: Before the Han and Jin dynasties, no one was seen returning from hell to report back. Why is that? Answer: The Sutra
法未到。誰識泥犁地獄之名。雖有入冥還蘇。亦只當一場夢幻境界耳。問。宋元之後。亦少見有。何也。答即餘年少至今。往往聞人入地獄。記閻王殿前對聯回。而無好樂者錄之。余若不作此無。即後篇亦無有錄之者。況今常聞諸方悉有之。恐繁不錄。且古諸傳記中。條款甚多。然人厭樂繁簡。故不盡錄也)。
明
贑州
○太和縣。劉須微。萬曆間。為南韶道。好客豪飲日殺生不計數。及死。其子之業師陳某。暴死而蘇。曰閻王謂我無大惡。且放還歸。在閻王殿前。見鐵桅竿上。吊一人。乃學父須微也。謂曰。先生回去。為寄一信與兒子。說我平日不信善惡因果。以殺業重。苦不可言。今身上皆畜生毛羽。恐吾兒不信佛事超我。我有銀一箱。埋某處。鑰匙藏某樹下。可將此銀延僧禮懺超我。云云。業師即至劉家說其事。其子果不信。復曰。埋銀汝家固有。但不知所藏鑰匙處。父示你。特以此為驗耳。其子如師言。果得鑰匙。乃信陰司不妄。因大為佈施。誦經禮懺。自後太和。從此通道也。
趙定宇
○竹窗三筆云。少冢宰定宇趙公。與雲南巡撫陳玉臺同年。公以萬曆丙申三月望日捐館。時玉臺在任。因內人病。扶乩請神。神判以死。因懇乞救援。神云。五殿閻君方新任。其人剛正。
【現代漢語翻譯】 現代漢語譯本：佛法沒有傳到之處，誰會知道泥犁（Nili，地獄）地獄的名字呢？即使有人進入陰間又還陽復甦，也只當是一場夢幻境界罷了。問：宋朝（960年-1279年）元朝（1271年-1368年）之後，就很少見到這種情況了，為什麼呢？答：從我年輕到現在，常常聽人說起進入地獄的事情，還記得閻王殿前的對聯，卻沒有愛好記錄這些事情的人。我如果不記錄這些，那麼後面的篇章也就沒有可以記錄的了。況且現在常常聽說各處都有這樣的事情，恐怕記錄太多就顯得繁瑣了，所以不記錄。而且古代的各種傳記中，條目很多，但是人們厭惡繁瑣，所以也不全部記錄。
明朝（1368年-1644年）
贑州（Ganzhou）
○太和縣（Taihe County）的劉須微（Liu Xuwei），萬曆（1573年-1620年）年間，擔任南韶道（Nanshao Circuit），喜歡招待客人，豪飲，每天殺生無數。等到他死後，他兒子的老師陳某（Chen），突然暴死又復甦，說閻王（Yama，冥界之王）說我沒有大的罪惡，所以放我還陽。在閻王殿前，看見鐵桅桿上，吊著一個人，是學父劉須微。劉須微對陳某說：『先生回去，為我寄一封信給兒子，說我平日不相信善惡因果，因為殺業太重，痛苦得無法說。現在身上都是畜生的毛羽。恐怕我的兒子不信佛事來超度我，我有一箱銀子，埋在某處，鑰匙藏在某棵樹下，可以將這些銀子延請僧人禮懺來超度我。』等等。陳老師就到劉家說了這件事，他的兒子果然不相信，又說：『埋銀在你家確實有，但是不知道所藏鑰匙的地方，你父親指示你，特地用這個來驗證罷了。』他的兒子按照老師說的話去做，果然找到了鑰匙，於是相信陰間的事情不是虛妄的，因此大做佈施，誦經禮懺。自此以後，太和縣從此信奉佛道。
趙定宇（Zhao Dingyu）
○《竹窗三筆》中說，少冢宰趙定宇公（Zhao Dingyu）與雲南巡撫陳玉臺（Chen Yutai）是同年。趙公在萬曆（1573年-1620年）丙申年三月十五日去世。當時陳玉臺在任上，因為內人得病，扶乩請神。神判說她要死了，因此懇求神靈救援。神說：『五殿閻君（Yama，冥界之王）剛剛上任，這個人剛正不阿。
【English Translation】 English version: Where the Dharma has not reached, who would know the name of Nili (地獄, Hell) hell? Even if someone enters the underworld and then revives, it would only be considered a dreamlike state. Question: After the Song (960-1279) and Yuan (1271-1368) dynasties, such cases are rarely seen. Why is that? Answer: From my youth until now, I have often heard people talk about entering hell, and I remember the couplets in front of Yama's (閻王, King of Hell) hall, but no one is interested in recording these things. If I don't record them, then there will be nothing to record in the later chapters. Moreover, now I often hear that such things exist everywhere, and I am afraid that recording too much would be cumbersome, so I don't record them. Furthermore, there are many items in ancient biographies, but people dislike complexity, so I don't record them all.
Ming Dynasty (1368-1644)
Ganzhou (贑州)
○ Liu Xuwei (劉須微) of Taihe County (太和縣), during the Wanli (萬曆, 1573-1620) era, served as the Nanshao Circuit (南韶道). He liked to entertain guests, drink heavily, and killed countless living beings every day. After his death, Chen (陳), the teacher of his son, suddenly died and revived, saying that Yama (閻王, King of Hell) said that he had no major sins, so he was allowed to return to life. In front of Yama's hall, he saw a person hanging on an iron mast, who was Liu Xuwei, the father of his student. Liu Xuwei said to Chen: 'Sir, please send a letter to my son, telling him that I did not believe in good and evil karma in my daily life, and because of the heavy karma of killing, the suffering is indescribable. Now my body is covered with the feathers of animals. I am afraid that my son will not believe in Buddhist rituals to liberate me. I have a box of silver buried in a certain place, and the key is hidden under a certain tree. You can use this silver to hire monks to perform repentance rituals to liberate me.' And so on. Teacher Chen went to Liu's house and told the story. His son did not believe it, and said: 'The buried silver does exist in your house, but I don't know where the key is hidden. Your father instructed you, especially to verify this.' His son did as the teacher said, and indeed found the key, so he believed that the affairs of the underworld were not false, and therefore made great offerings, recited scriptures, and performed repentance rituals. From then on, Taihe County believed in the Buddhist path.
Zhao Dingyu (趙定宇)
○ Bamboo Window's Miscellaneous Notes says that Zhao Dingyu (趙定宇), the Junior Tutor, and Chen Yutai (陳玉臺), the Governor of Yunnan, were of the same year. Duke Zhao passed away on the fifteenth day of the third month of the Bing Shen year of Wanli (萬曆, 1573-1620). At that time, Chen Yutai was in office, and because his wife was ill, he used planchette writing to invite a deity. The deity predicted that she would die, so he pleaded for divine help. The deity said: 'The Fifth Hall Yama (閻君, King of Hell) has just taken office, and he is upright and just.'
不可干以私。無以為也。問新任何人。曰常熟趙某耳。俄而訃至。則任期與訃期吻合。陳大驚異。或曰。閻王帶福帶業者為之。定宇盛德士。亦有業乎。噫。地藏菩薩言。我觀閻浮提眾生。舉足動步。無非是罪。焉得無過。昔聞一僧。有天符召作閻王者。僧懼。大起精進。一心念道。符使遂絕。嗟乎古稱韓擒虎。生為上柱國。死作閻羅王。又近代傳聞。鄭澹泉司𡨥。死作閻王。杭州大守周公。死作城隍。此常事也。古德有言。僧雖有行。不了道者。多作水陸諸神。豈徒言哉。
禮像
○永明禪師。諱延壽。吳越王鎮杭。師為餘杭縣庫吏。屢以庫錢買魚鰕等物放之。後坐監守自盜。法當棄市。王頗知其放生也。諭行刑者。觀其辭色以覆。師臨死也。面無戚容。人怪之。師曰。吾于庫錢毫無私用。盡買放生命。莫知其數。今死。徑生西方極樂世界。不亦樂乎。王聞而釋之。乃出家為僧。修禪禪懺。得無礙辯才。師涅槃后。有一僧入冥。見閻羅王。時時出禮一像。僧問之。則陽間永明壽禪師也。已生西方上品上生。王敬其德。故時時禮耳(出雲棲放生文○昔吳越王飯僧。問永明禪師。此間有聖僧否。禪師曰。長耳和尚。是定光佛。長耳曰。彌陀饒舌。後去不復現矣。即非彌陀。已上品上生。不久便登佛位)。
【現代漢語翻譯】 現代漢語譯本： 不可因為私情而干預公事，沒有什麼可以用來徇私。有人問新上任的官員是誰，回答說是常熟的趙某。不久訃告傳來，上任日期與訃告日期完全吻合。陳某對此非常驚異。有人說，閻王是由帶著福報和業障的人來擔任的。難道定宇這樣有盛德的人，也有業障嗎？唉！地藏菩薩說，我看閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，舉足動步，沒有不是罪過的，哪裡能沒有過錯呢？過去聽說一個僧人，有天上的符召讓他去做閻王，僧人害怕，於是大力精進，一心念道，符使就斷絕了。唉！古人稱韓擒虎，活著的時候是上柱國，死後做了閻羅王。近代也傳聞，鄭澹泉掌管刑獄，死後做了閻王。杭州太守周公，死後做了城隍。這些都是常事啊。古德（指古代有德行的僧人）有話說，僧人即使有修行，如果不明瞭道，大多會做水陸諸神。難道是隨便說說的嗎？
禮像
永明禪師（Yongming Yanshou），名延壽，吳越王（907年-978年）統治杭州時，禪師擔任餘杭縣的庫吏。多次用倉庫的錢購買魚蝦等物放生。後來因為監守自盜被判刑，依法應當處死。吳越王頗爲了解他放生的行為，於是告訴行刑的人，觀察他的臉色來回報。禪師臨死的時候，面無憂色，人們感到奇怪。禪師說，我對於倉庫的錢沒有絲毫私用，全部用來買物放生，不知道有多少。現在死了，直接往生西方極樂世界，不是很快樂嗎？吳越王聽了之後就釋放了他，於是出家做了僧人，修習禪定和懺悔，得到了無礙的辯才。禪師圓寂后，有一個僧人進入陰間，看見閻羅王時時出來禮拜一尊佛像。僧人問他，原來是陽間的永明壽禪師。已經往生西方極樂世界上品上生。閻羅王敬佩他的德行，所以時時禮拜他（出自云棲放生文）。過去吳越王供養僧人齋飯，問永明禪師，這裡有聖僧嗎？禪師說，長耳和尚，是定光佛（Dipamkara Buddha）。長耳說，彌陀（Amitabha，阿彌陀佛）饒舌。之後離去不再出現。即使不是彌陀，也已經上品上生，不久就會登上佛位。
English version: It is not permissible to interfere with public affairs due to personal feelings; there should be no means to act on favoritism. Someone asked who the newly appointed official was, and the reply was Zhao from Changshu. Shortly thereafter, the obituary arrived, and the date of appointment coincided perfectly with the date of the obituary. Chen was greatly astonished by this. Someone said that the King of Hell is appointed by those who carry both blessings and karma. Does Dingyu, a man of such great virtue, also have karma? Alas! Ksitigarbha Bodhisattva (地藏菩薩) said, 'I observe the sentient beings of Jambudvipa (閻浮提), with every step they take, there is nothing that is not a sin; how can there be no faults?' In the past, I heard of a monk who received a celestial decree to become the King of Hell. The monk was afraid, so he greatly intensified his diligent practice, focusing his mind on the Tao, and the messenger of the decree was cut off. Alas! The ancients called Han Qinhu, who was the Supreme Pillar of the State in life and became the King of Hell in death. In recent times, it was also rumored that Zheng Danquan, who was in charge of prisons, became the King of Hell after death. Duke Zhou, the Grand Protector of Hangzhou, became the City God after death. These are common occurrences. An ancient virtuous monk said, 'Although monks have practice, those who do not understand the Tao often become gods of water and land.' Are these just empty words?
Paying Homage to Images
Zen Master Yongming (永明禪師), named Yanshou, when the King of Wuyue (吳越王) ruled Hangzhou (907-978 AD), the master served as a clerk in the treasury of Yuhang County. He repeatedly used the treasury's money to buy fish, shrimp, and other creatures to release them. Later, he was sentenced for embezzlement and was to be executed according to the law. The King of Wuyue was quite aware of his acts of releasing life, so he instructed the executioner to observe his expression and report back. When the master was about to die, his face showed no sorrow, which people found strange. The master said, 'I have not used the treasury's money for any personal gain; all of it was used to buy creatures to release them, I do not know how many. Now that I am dying, I will go directly to the Western Pure Land of Ultimate Bliss; is that not joyful?' The King of Wuyue heard this and released him, and he then became a monk, practicing meditation and repentance, and attained unobstructed eloquence. After the master's Nirvana, a monk entered the underworld and saw the King of Hell constantly coming out to pay homage to an image. The monk asked him, and it turned out to be Zen Master Yongming Yanshou of the human realm. He had already been reborn in the highest grade of the highest class in the Western Pure Land. The King of Hell revered his virtue, so he constantly paid homage to him (from Yunqi's Essay on Releasing Life). In the past, the King of Wuyue offered a meal to the monks and asked Zen Master Yongming, 'Are there any holy monks here?' The Zen Master said, 'The Long-Eared Monk is Dipamkara Buddha (定光佛).' The Long-Eared Monk said, 'Amitabha (彌陀) is garrulous.' After that, he left and never appeared again. Even if he is not Amitabha, he has already been reborn in the highest grade of the highest class and will soon attain Buddhahood.
【English Translation】 Modern Chinese Translation: Do not interfere with public affairs due to personal feelings; there is nothing to use for favoritism. Someone asked who the newly appointed official was, and the reply was Zhao from Changshu. Shortly thereafter, the obituary arrived, and the date of appointment coincided perfectly with the date of the obituary. Chen was greatly astonished by this. Someone said that the King of Hell is appointed by those who carry both blessings and karma. Does Dingyu, a man of such great virtue, also have karma? Alas! Ksitigarbha Bodhisattva (地藏菩薩) said, 'I observe the sentient beings of Jambudvipa (閻浮提), with every step they take, there is nothing that is not a sin; how can there be no faults?' In the past, I heard of a monk who received a celestial decree to become the King of Hell. The monk was afraid, so he greatly intensified his diligent practice, focusing his mind on the Tao, and the messenger of the decree was cut off. Alas! The ancients called Han Qinhu, who was the Supreme Pillar of the State in life and became the King of Hell in death. In recent times, it was also rumored that Zheng Danquan, who was in charge of prisons, became the King of Hell after death. Duke Zhou, the Grand Protector of Hangzhou, became the City God after death. These are common occurrences. An ancient virtuous monk said, 'Although monks have practice, those who do not understand the Tao often become gods of water and land.' Are these just empty words?
Paying Homage to Images
Zen Master Yongming (永明禪師), named Yanshou, when the King of Wuyue (吳越王) ruled Hangzhou (907-978 AD), the master served as a clerk in the treasury of Yuhang County. He repeatedly used the treasury's money to buy fish, shrimp, and other creatures to release them. Later, he was sentenced for embezzlement and was to be executed according to the law. The King of Wuyue was quite aware of his acts of releasing life, so he instructed the executioner to observe his expression and report back. When the master was about to die, his face showed no sorrow, which people found strange. The master said, 'I have not used the treasury's money for any personal gain; all of it was used to buy creatures to release them, I do not know how many. Now that I am dying, I will go directly to the Western Pure Land of Ultimate Bliss; is that not joyful?' The King of Wuyue heard this and released him, and he then became a monk, practicing meditation and repentance, and attained unobstructed eloquence. After the master's Nirvana, a monk entered the underworld and saw the King of Hell constantly coming out to pay homage to an image. The monk asked him, and it turned out to be Zen Master Yongming Yanshou of the human realm. He had already been reborn in the highest grade of the highest class in the Western Pure Land. The King of Hell revered his virtue, so he constantly paid homage to him (from Yunqi's Essay on Releasing Life). In the past, the King of Wuyue offered a meal to the monks and asked Zen Master Yongming, 'Are there any holy monks here?' The Zen Master said, 'The Long-Eared Monk is Dipamkara Buddha (定光佛).' The Long-Eared Monk said, 'Amitabha (彌陀) is garrulous.' After that, he left and never appeared again. Even if he is not Amitabha, he has already been reborn in the highest grade of the highest class and will soon attain Buddhahood.
清
湖廣
○衡山縣。康元度。喜行佈施。大清初。一日病死。見兩龍旋繞其身。竟至陰司。見閻君。初一殿姓潘。二殿姓張。三殿姓羌。四殿是元廣之父。五殿是其祖。六殿姓蔣。七殿姓何。八殿姓羅。十殿姓王。見所識者多。又見其鄰一女子。腳爛在殿外。問其父曰。何以此女在此。父曰。業未盡。若有人作道場即可愈。度死三日復生。歷見受報者。錄成一書。時亦能立亡數日。每往陰司回還。陳述令人可畏。如昔東徐君刻冥判記。布流於世。使人知陰陽罪福非遠也(右二出鐵橋集○此十殿。如世間州郡官府。非閻羅天子也。世只聞閻羅王。不知有府君獄主。故入地獄還。凡見獄官。皆云閻王也)。
廣州
○順德縣。龍江村。余桂寧。妻蔡氏。法名等實。有弟出家于鼎湖山。時回家教令持齋歸敬三寶。由是發心長齋。凡姑叔捕得魚蝦。生者竊放井中。亦常買螺蜆放生。其夫出外為商而死。姑劉氏。逼令別適。實乃懸樑縊死。以為貞誓。是時頸上索斷而墮。姑聞救之。實姐與巫婆。屢勸開齋。不已從之。順治戊子三月。出事陳家。為繼室。次年生一女。壬辰七月十九日生一男。產後身病。死一日夜。心尚暖。前夫出外時。囑云。你應堅守。妻云。若有改嫁。地獄重罪自受。七月二
【現代漢語翻譯】 現代漢語譯本 清朝（1644-1911年） 湖廣 ○衡山縣。康元度，喜好行善佈施。大清初年（1644-1911年），一天生病死了。他看見兩條龍盤旋在他的身體周圍，最終到了陰間。他見到了閻君。第一殿的閻君姓潘，第二殿的閻君姓張，第三殿的閻君姓羌，第四殿的閻君是元廣的父親，第五殿的閻君是他的祖父，第六殿的閻君姓蔣，第七殿的閻君姓何，第八殿的閻君姓羅，第十殿的閻君姓王。他見到了很多認識的人。他又看見他的鄰居的一個女子，腳已經腐爛在殿外。他問他的父親說：『為什麼這個女子在這裡？』他的父親說：『她的業障還沒有消除，如果有人為她做道場就可以痊癒。』康元度死了三天後又復活了，親身經歷了受報應的人的遭遇，並將這些記錄成一本書。有時他也能立刻死去幾天，每次去陰間回來，都陳述那些令人畏懼的事情，就像以前東徐君刻寫《冥判記》一樣，廣泛流傳於世，使人們知道陰間的罪福報應並非遙遠的事情。（右邊兩條出自《鐵橋集》○這十殿，就像世間的州郡官府，並非閻羅天子。世人只聽說過閻羅王，不知道還有府君獄主，所以進入地獄回來，凡是見到獄官，都說是閻王。） 廣州 ○順德縣龍江村。余桂寧的妻子蔡氏，法名等實（佛教徒的法號）。她有個弟弟在鼎湖山出家。當時弟弟回家教導她持齋，歸敬三寶（佛、法、僧）。從此她發心長期持齋。凡是姑姑、叔叔捕獲的魚蝦，她都偷偷地放回井中，也常常買螺螄、蜆子放生。她的丈夫出外經商而死。姑姑劉氏，逼迫她改嫁。等實（佛教徒的法號）於是懸樑自縊，以表明自己的貞潔。當時頸上的繩索斷裂而掉下來，姑姑聽見后救了她。等實（佛教徒的法號）的姐姐和巫婆，多次勸她開齋，她始終沒有聽從。順治戊子年（1648年）三月，她嫁到陳家，做了繼室。第二年，生了一個女兒。壬辰年（1652年）七月十九日生了一個男孩。生產後身體生病，死了一天一夜，但心臟還溫暖。她的前夫出外時，囑咐她說：『你應當堅守貞節。』妻子說：『如果我改嫁，地獄的重罪我自己承擔。』七月二
【English Translation】 English version Qing Dynasty (1644-1911) Huguang ○ Hengshan County. Kang Yuandu, who loved to do good deeds and give alms. In the early Qing Dynasty (1644-1911), he died of illness one day. He saw two dragons circling around his body and eventually went to the underworld. He met the Yama kings. The Yama king of the first court was surnamed Pan, the Yama king of the second court was surnamed Zhang, the Yama king of the third court was surnamed Qiang, the Yama king of the fourth court was the father of Yuan Guang, the Yama king of the fifth court was his grandfather, the Yama king of the sixth court was surnamed Jiang, the Yama king of the seventh court was surnamed He, the Yama king of the eighth court was surnamed Luo, and the Yama king of the tenth court was surnamed Wang. He met many people he knew. He also saw a woman, his neighbor, whose feet had rotted outside the court. He asked his father, 'Why is this woman here?' His father said, 'Her karma has not been exhausted. If someone performs a ritual for her, she can be cured.' Kang Yuandu revived after being dead for three days, personally experienced the encounters of those receiving retribution, and recorded these into a book. Sometimes he could also die immediately for a few days. Every time he went to the underworld and returned, he described the terrifying things, just like Dong Xujun of the past carved 'Records of the Underworld Judgments,' which spread widely in the world, making people know that the rewards and punishments of the underworld are not far away. (The two items on the right are from 'Tieqiao Collection' ○ These ten courts are like the state and county governments in the world, not Yama kings. People only hear of Yama kings and do not know that there are also court lords and prison masters, so when they enter hell and return, they all say they saw Yama kings when they saw the prison officials.) Guangzhou ○ Longjiang Village, Shunde County. Yu Guining's wife, Cai, whose Dharma name was Dengshi (Buddhist Dharma name). She had a younger brother who became a monk at Dinghu Mountain. At that time, her brother returned home and taught her to observe vegetarianism and pay homage to the Three Jewels (Buddha, Dharma, Sangha). From then on, she resolved to observe vegetarianism for a long time. Whenever her aunts and uncles caught fish and shrimp, she would secretly release them back into the well, and she would often buy snails and clams to release. Her husband died while doing business abroad. Her aunt, Liu, forced her to remarry. Dengshi (Buddhist Dharma name) then hanged herself to show her chastity. At that time, the rope on her neck broke and she fell down. Her aunt heard it and saved her. Dengshi's (Buddhist Dharma name) sister and witch婆 repeatedly persuaded her to break her fast, but she never listened. In the third month of the Wuzi year of the Shunzhi reign (1648), she married into the Chen family and became a stepmother. The following year, she gave birth to a daughter. On the nineteenth day of the seventh month of the Ren辰 year (1652), she gave birth to a boy. After giving birth, she became ill and died for a day and a night, but her heart was still warm. When her former husband went out, he told her, 'You should remain chaste.' The wife said, 'If I remarry, I will bear the heavy sins of hell myself.' On the second day of the seventh month,
十早遂蘇。午後即見前夫打云。你言若有改嫁。地獄重報自受。實云。我同你去。夫云。不消我同你去。自有人來拿你。云云。是晚二更。有鬼判來鎖去。實問曰。何故鎖我。判云。拿你受罪去。至地獄。見死人堆積。問云。此是何處。判云。此是地獄。又云七月初一日考較善惡。日間考陽人。夜間考死人。時判帶實。在死人身上過。心甚怖畏。惟憶念佛。至四更盡得甦醒。二十一日二更。判又來鎖去。呵云。速去速去。下血湖池。汝生養二次。應下六年。實不肯去。判發怒。將鐵椎打云。速去速去。凡打時。見螺蜆遍身護之。至血池處。見諸罪人。半沉半浮。涕泣苦狀。不堪忍視。下至池邊。心心念佛。見一狗云。聖女。汝曉唸佛。免下血池。你欲出去。可在右邊行。左邊有毒蛇鴉鵲害人。即右邊行。見陳家前妻張氏云。小妹你來聻。其啼哭苦楚之甚。實云。我為繼你。生第五子。染病故來。丈夫前者。為你建齋。你亦得否。答云。丈夫無信心。全無得力。二人痛哭一番。時四更盡便蘇。二十二日二更。判又來鎖去下船。船上四人把櫓。實叫苦連天。哀告獄判。及船上人。人云。亦知你身有病。將東西密障。極力撓過你西川去。時將四更盡乃醒。二十四日二更。判來鎖去。至地獄黑暗處。見一無憂山。時有一鬼持衣
來換。實不肯換。又持迷魂湯來食。實不肯食。判帶至第三殿冥王案前。實跪告云。實系某縣某處人氏。王大怒拍案。聲震如雷。曰你與前夫立誓不嫁。何自違誓。將五馬分屍。即見五馬分屍首。於五處。肝膽碎裂。不知何者是我。王將善惡簿看。使判喚來。屍首還復。王云。你何故罵前婚子。亞寅。亞會。可惡可惡。真可惡。應下火坑。自當見之。時見一鬼。將實一推下火坑。火燒大苦。一心念佛得免。自見手上火皰。及肩上火皰。五個如魚胞大一寸餘。長二寸。在身上。時家人共見。報應不爽。五更少蘇。二十五日二更。判來鎖去。一鬼云。你罵亞會耳聾。即將洋銅灌兩耳。非常苦痛。惟切心念佛。一鬼云。你曉唸佛可免。將風箱。三吹耳。時即息苦。便蘇。二十六日二更。判又鎖將去。見地獄黑暗。不敢前進。判怒。持鐵棒打數下。苦痛難忍。見一雞言。還我命來。實云。我何時殺你。雞云。你十六歲。為病殺我。你不食我肉。而食我湯。云云。實云。待我回陽。爲念經咒薦你。其相方滅。即蘇。二十九日三更。見觀音大士。將一子來。換過所生子。時子大哭失聲下地。實苦泣哀告大士云。此子未卜保養否。大士云。若此子哭時。手摩其頂。念聖號數聲。自然無事。四更盡得蘇。八月初一日辰刻。見父現身告云
【現代漢語翻譯】 現代漢語譯本 來換。實在不願意換。又拿來迷魂湯要我喝。實在不願意喝。被判帶到第三殿冥王案前。我跪下稟告說，我是某縣某地人。冥王大怒，拍案而起，聲音震耳欲聾，說：『你與前夫立誓不再嫁，為何違背誓言？』判處五馬分屍。立刻看見五馬分屍，頭顱和身體分成五處，肝膽碎裂，不知道哪個是我。冥王檢視善惡簿，命令判官喚來我的魂魄，屍首恢復原狀。冥王說：『你為何辱罵前夫的兒子亞寅（人名），亞會（人名）？可惡可惡，真是可惡，應當下火坑！』我自會親眼看到。當時看見一個鬼，把我推下火坑，被火燒得非常痛苦，一心念佛才得以倖免。我看見手上和肩上有火燒的皰，五個像魚泡一樣大，一寸多長，二寸長，在身上。當時家人都看見了，報應真實不虛。五更時稍微清醒。二十五日二更時，判官來鎖我走。一個鬼說：『你罵亞會耳聾，就用洋銅灌他的耳朵。』我非常痛苦，只是懇切地念佛。一個鬼說：『你如果曉得唸佛就可以免受痛苦。』就用風箱，往我耳朵里吹了三下，當時就停止了痛苦，便甦醒了。二十六日二更時，判官又鎖我走。我看見地獄黑暗，不敢前進。判官大怒，用鐵棒打了我幾下，我痛苦難忍。看見一隻雞說：『還我命來！』我說：『我什麼時候殺了你？』雞說：『你十六歲時，因為生病殺了我。你不吃我的肉，卻喝我的湯。』等等。我說：『等我回到陽間，為你念經咒超度你。』它的形象才消失。我隨即甦醒。二十九日三更時，看見觀音大士，抱著一個孩子來，要換過我所生的孩子。當時孩子大哭失聲落地。我痛苦地哭泣，哀求觀音大士說：『這個孩子不知道能不能好好地被撫養長大？』觀音大士說：『如果這個孩子哭的時候，用手撫摩他的頭頂，念幾聲聖號，自然就沒事了。』四更時完全甦醒。八月初一日辰時，看見父親顯身告訴我：
【English Translation】 English version They came to exchange. I really didn't want to exchange. Then they brought a bewitching soup to make me drink. I really didn't want to drink it. I was judged and brought before the Third Hall's King Yama. I knelt down and reported that I was a person from a certain place in a certain county. King Yama was furious, slammed the table, and his voice was deafening, saying, 'You swore to your former husband that you would not remarry, why did you break your oath?' He sentenced me to be torn apart by five horses. Immediately, I saw the five horses tearing me apart, my head and body separated into five places, my liver and gallbladder shattered, and I didn't know which part was me. King Yama looked at the Book of Good and Evil, and ordered the judge to summon my soul, and my corpse was restored. King Yama said, 'Why did you scold your former husband's sons, Ya Yin (personal name), and Ya Hui (personal name)? How hateful, how hateful, truly hateful, you should go to the fire pit!' I will see it with my own eyes. At that time, I saw a ghost push me into the fire pit, and I was burned very painfully. I was spared only by wholeheartedly reciting the Buddha's name. I saw fire blisters on my hands and shoulders, five of them as big as fish bubbles, more than an inch long and two inches long, on my body. At that time, my family saw it, and the retribution was real and not false. I woke up slightly at the fifth watch. At the second watch on the twenty-fifth day, the judge came to chain me away. A ghost said, 'You scolded Ya Hui for being deaf, so we will pour molten copper into his ears.' I was in great pain, but I earnestly recited the Buddha's name. A ghost said, 'If you know how to recite the Buddha's name, you can avoid the pain.' Then he used bellows and blew into my ears three times, and the pain stopped immediately, and I woke up. At the second watch on the twenty-sixth day, the judge chained me away again. I saw the darkness of hell and dared not go forward. The judge was furious and hit me several times with an iron rod, and I was in unbearable pain. I saw a chicken saying, 'Return my life!' I said, 'When did I kill you?' The chicken said, 'When you were sixteen years old, you killed me because you were sick. You didn't eat my meat, but you drank my soup.' And so on. I said, 'When I return to the Yang world, I will recite scriptures and mantras to liberate you.' Its image disappeared. I woke up immediately. At the third watch on the twenty-ninth day, I saw Guanyin Bodhisattva (Bodhisattva of Compassion), holding a child, wanting to exchange it for the child I gave birth to. At that time, the child cried loudly and fell to the ground. I cried bitterly and begged Guanyin Bodhisattva, saying, 'I don't know if this child will be well cared for and grow up?' Guanyin Bodhisattva said, 'If this child cries, stroke the top of his head with your hand and recite the holy name a few times, and naturally nothing will happen.' I woke up completely at the fourth watch. At Chenshi (7-9 AM) on the first day of the eighth month, I saw my father appear and tell me:
。子尚應墮豬胎三晝夜。餓鬼二晝夜。實云。我今不願墮地獄。苦痛難當。愿作方便。得免刑罰。父云。你自作自受。無人可代。但墮畢數日。即漸安也。又云。若墮豬胎時。善自保養。實云。不曉如何保養。父云。豬必食清粥水。將布濾過方飲。食單莫食雙。恐傷性命。問云。可食多少。父言。或三。或七或九。乃至十五。每日三時飲。每時十五碗。遂蘇。乃語家人云。我今墮豬胎。可取我箱中一新夏衫。濾去粥渣與水我飲。彼食時。家人俱見如豬飲水無異。三日畢。便墮餓鬼。即自披髮。如鬼相似。欲食茶少許。如食糠𥢶。塞喉不下。惟口中唧唧自嘆。兩手搖搖舞舞。二晝夜。傍人不敢近看。過數日。復見大士通身白衣。手持楊枝。口說云。從心從實起。心明罪業輕。又見一鴨云。還我命來。實云。我何時殺你。鴨云。比時羅姑欲我死。把針我吞未死。原與羅姑無干。還是你曬鹹魚。我食鹹魚渴死。你應與我水飲。救人一命。勝於千金。實云。既我誤汝命。待我回陽。唸經咒薦你何如。其形遂滅矣。今康熙己未。其人尚在持齋唸佛。年六十有二。其出家弟覺興。聞余作集。乃回鄉對姊。隨筆錄之。余因編入焉(言丈夫無信心。建齋全無得力者。今時世俗。多有不信薦亡超幽之事。惟欲掩親朋耳目。請僧建齋。既無
信心便有輕佛慢僧之失尚不免過。何由得力。或僧無慈愍。利濟亡者之念。或誦血湖救苦等偽經。縱是佛說真經。而無誠心。如童子課。三字經。或延道士建醮。既無至誠。經又非真。儘是俚語。過三日。即宰殺生命。妄謂謝將。私圖嘴肥。世人久迷。同之甘飲。寧有殺害生靈。功超亡者之苦。或設齋吝財。不為盛供。唯要喃唱。鼓樂喧天。奚顧壇場居處。齋蔬器皿潔否。由是存亡失利。誠為虛設。徒自勞苦者耳)。
韶州
○英德縣。冬水鄉。楊舒一。嘗持六齋。順治年間。有成華翰。臨終屬舒一云。你有信心。我死後建齋。可為我司香燭。時雷寨寺僧。攜一行童往澆蠟燭。入內飲食。而狗䑛污油鍋。燭壞。童回見。即將污油澆燭。建齋才畢。即在壇前宰豬。次日舒一得病。至地獄。會華翰。同往見閻王。王問翰。在世作何功德。答言。曾作預修功德。王檢案云。俱無功德。又語舒一云。你為人司香燭。何以穢燭供佛。答云。小人領事香燭。其燭不凈。系行童過。王曰。齋壇不潔。是司香燭者之罪。且責五板。遂蘇。后兩髀腫爛見骨。乃求白象林僧大悲咒水洗漸愈。康熙十三年卒。舒一自陳。鄉人共說。贊錄之。
盧陵
○陳忠赤。順治丁酉年。六月盡。忽暴死。七月初復活云。某人在陰
【現代漢語翻譯】 現代漢語譯本：如果信心不足，便會有輕視佛、怠慢僧人的過失，尚且不能避免犯錯，又怎麼能得到佛法的力量呢？或者僧人沒有慈悲憐憫之心，沒有利益救濟亡者的念頭；或者誦讀《血湖經》、《救苦經》等偽經。縱然是佛所說的真經，如果沒有誠心，就像小孩子上課，唸誦《三字經》一樣。或者請道士設壇建醮，既沒有至誠之心，所誦的經文又不是真正的佛經，全是粗俗的言語。過了三天，就宰殺生命，妄稱是酬謝神將，私下裡貪圖口腹之慾。世人長久迷惑，把這些當作甘甜的美酒一樣飲用。難道殺害生靈，能超過亡者所受的痛苦嗎？或者設齋時吝惜錢財，不準備豐盛的供品，只要求僧人唸經，鼓樂喧天，哪裡顧得上壇場的環境是否乾淨，齋菜器皿是否潔凈。由於這些原因，導致生者和亡者都得不到利益，實在是一場虛設，只是徒勞辛苦罷了。
韶州
英德縣。冬水鄉。楊舒一，曾經持守六齋。順治年間（1644-1661），有成華翰，臨終時囑託楊舒一說：『你有信心，我死後建齋，可以為你司管香燭。』當時雷寨寺的僧人，帶著一個行童去澆蠟燭，進入室內飲食，而狗舔了弄髒了油鍋，行童回來后看見，就將臟油澆在蠟燭上。建齋剛剛完畢，就在壇前宰殺豬。第二天，楊舒一得病，到了地獄，會見了成華翰，一同去見閻王。閻王問成華翰：『在世時做了什麼功德？』回答說：『曾經做過預修功德。』閻王查閱案卷說：『都沒有功德。』又對楊舒一說：『你為人司管香燭，為什麼用污穢的蠟燭供佛？』回答說：『小人負責香燭，蠟燭不乾淨，是行童的過錯。』閻王說：『齋壇不潔凈，是司管香燭者的罪過。』於是責打五板。楊舒一就甦醒了。後來兩腿腫爛，露出骨頭，於是求白象林寺的僧人用大悲咒水清洗，漸漸痊癒。康熙十三年（1674）去世。楊舒一親自陳述，鄉人共同述說，記錄下來讚揚。
盧陵
陳忠赤，順治丁酉年（1657）六月底，忽然暴死。七月初復活說：『某人在陰間……』
【English Translation】 English version: If one's faith is weak, one will inevitably commit the fault of belittling the Buddha and slighting the Sangha, and will not be able to avoid making mistakes. How can one obtain the power of the Dharma? Perhaps the monks lack compassion and the thought of benefiting and relieving the deceased; or they recite false scriptures such as the 'Blood Lake Sutra' and the 'Sutra of Saving from Suffering'. Even if it is a true sutra spoken by the Buddha, if there is no sincerity, it is like a child in class reciting the 'Three Character Classic'. Or they invite Taoists to set up altars and build rituals, which lack both sincerity and genuine scriptures, consisting only of vulgar language. After three days, they slaughter living beings, falsely claiming to thank the generals, privately indulging in gluttony. People have been deluded for a long time, drinking these practices as if they were sweet wine. How can killing living beings surpass the suffering of the deceased? Or they are stingy with money when setting up a vegetarian feast, not preparing lavish offerings, only requiring the monks to chant and the drums and music to be loud, without regard for whether the altar is clean or the vegetarian dishes and utensils are pure. Because of these reasons, both the living and the dead receive no benefit, making it a futile effort and only causing hardship.
Shaozhou
Yingde County, Dongshui Township. Yang Shuyi once observed the six precepts. During the Shunzhi reign (1644-1661), Cheng Huahan, on his deathbed, entrusted Yang Shuyi, saying, 'You have faith. After my death, when you set up a vegetarian feast, you can manage the incense and candles for me.' At that time, a monk from Leizhai Temple, with a young attendant, went to pour wax on the candles, entered the room to eat and drink, and a dog licked and soiled the oil pot. When the attendant returned and saw this, he poured the soiled oil on the candles. As soon as the vegetarian feast was completed, they slaughtered a pig in front of the altar. The next day, Yang Shuyi fell ill, went to hell, met Cheng Huahan, and together they went to see King Yama. King Yama asked Cheng Huahan, 'What merits did you perform in your lifetime?' He replied, 'I once performed pre-mortem merits.' King Yama checked the records and said, 'There are no merits recorded.' He then said to Yang Shuyi, 'You manage the incense and candles for others, why did you use unclean candles to offer to the Buddha?' He replied, 'I am in charge of the incense and candles, the candles were unclean, it was the attendant's fault.' King Yama said, 'The vegetarian altar was unclean, it is the fault of the one who manages the incense and candles.' He was then punished with five strokes. Yang Shuyi then awoke. Later, both thighs became swollen and rotten, revealing the bones. He then sought a monk from White Elephant Forest Temple to wash them with Great Compassion Mantra water, and gradually recovered. He died in the thirteenth year of Kangxi (1674). Yang Shuyi personally recounted this, and the villagers jointly narrated it, recording it for praise.
Luling
Chen Zhongchi, at the end of the sixth month of the Dingyou year of Shunzhi (1657), suddenly died. He revived at the beginning of the seventh month and said, 'Someone in the underworld...'
司受罪。某人今來掌某處。又某人寄信某物在某處。一一如言。又言陰司見路三條。一條帶枷鎖甚眾。一條善人路。一條皆禽獸行。自云。我止得活三年。即發心長齋。后三年無病而死(出鐵橋集)。
廣東
○肇慶府。高要縣。黃岡村。樑子球。字朝棟。向戒淫殺。勸善隱惡。居館教讀。康熙九年。球時四十一歲。於六月初八夜。夢兩鬼使。一從僮。持牌捉球。球以家貧子幼辭。鬼使遂去。越五日。球夢兩使復來促球。球乞免。鬼弗允。遂醒。無病而死。不及遺囑。初就道。兩使語球曰。大路江山峻阻。登涉不易。此有捷徑。但有冤對難度。以君善人。故相商耳。球曰。我素放生戒殺。無他慮也。使曰。審此可度矣。乃經一市。兩使詣肆就食。舉酒餚勸球。球念此非人世飲食。辭不茹。兩使語曰。此人有異。或得還魂。但恐遽殮。令從僮急詣球家。附尸曰。我必還魂。幸勿殯殮。言畢即返。同至報冤逕。果見六畜禽獸。遍滿逕中。經此者。多被噬啄。唯球安行而過。越此。望見宮殿巍峨。值暮。兩使偕球宿廟中。金匾額題曰。敕封龍母廟。晨起。同到朝門。百僚肅侍。兩使帶球伏階下。判官展簿啟王。球名下。止罪過一條。球泣訴。妻兒孤幼。乞放還陽。王曰。大數已盡。難顧妻兒。喜汝能安貧勸善。
【現代漢語翻譯】 現代漢語譯本： 司掌罪惡的人。某人現在來掌管某個地方。又有某人寄信或某物在某個地方。一一如其所言。又說陰間有三條路。一條帶著枷鎖，人很多。一條是善人走的路。一條是各種禽獸行走的路。自稱，『我只能活三年了。』於是發心長期吃齋。後來三年無病而死（出自《鐵橋集》）。
廣東
○肇慶府（今廣東省肇慶市）。高要縣（今廣東省肇慶市高要區）。黃岡村。樑子球，字朝棟。一向戒除邪淫和殺生，勸人行善，隱瞞別人的惡行。在學館教書。康熙九年（1670年），樑子球時年四十一歲，在六月初八的晚上，夢見兩個鬼使，一個帶著童僕，拿著牌子來捉樑子球。樑子球以家貧子幼為理由推辭。鬼使於是離去。過了五天，樑子球夢見兩個鬼使又來催促他。樑子球請求免除。鬼使不答應。於是醒來，無病而死。來不及留下遺囑。剛上路的時候，兩個鬼使對樑子球說：『大路江山險峻難行，攀登涉水不容易。這裡有一條捷徑，但是有冤仇的人難以通過。因為您是善人，所以和您商量。』樑子球說：『我一向放生戒殺，沒有其他顧慮。』鬼使說：『如果這樣就可以通過了。』於是經過一個集市。兩個鬼使到店舖里吃飯。舉起酒菜勸樑子球。樑子球想到這不是人世間的飲食，推辭不吃。兩個鬼使說：『這個人不同尋常，或許能夠還魂。只是恐怕匆忙入殮，讓童僕趕緊到樑子球家，附在屍體上說：『我一定會還魂，希望不要殯葬入殮。』說完就返回。一同到達報冤的道路。果然看見六畜禽獸，遍佈道路之中。經過這裡的人，大多被它們咬噬啄食。只有樑子球平安地走過。越過這裡，望見宮殿巍峨。到了傍晚，兩個鬼使和樑子球一同住在廟裡。金色的匾額上題寫著：敕封龍母廟。早晨起來，一同來到朝門。百官肅立侍候。兩個鬼使帶著樑子球伏在臺階下。判官展開簿子稟告閻王。樑子球的名字下，只有罪過一條。樑子球哭訴，妻子兒女孤苦年幼，請求放他返回陽間。閻王說：『大數已盡，難以顧及你的妻兒。可喜的是你能安貧勸善，』 English version: A person in charge of sins. Someone is now here to take charge of a certain place. Also, someone sent a letter or something to a certain place. Everything as they said. It was also said that there are three roads in the underworld. One is full of people wearing shackles. One is the road for good people. One is the road for all kinds of birds and beasts. He said to himself, 'I only have three years to live.' So he resolved to observe a long-term fast. Later, he died without illness after three years (from Tie Qiao Ji).
Guangdong
○ Zhaoqing Prefecture (now Zhaoqing City, Guangdong Province). Gaoyao County (now Gaoyao District, Zhaoqing City, Guangdong Province). Huanggang Village. Liang Ziqiu, styled Chaodong. He always abstained from lust and killing, and encouraged people to do good while concealing the evil deeds of others. He taught in a private school. In the ninth year of Kangxi (1670), Liang Ziqiu was forty-one years old. On the night of the eighth day of the sixth month, he dreamed of two ghost messengers, one with a servant, holding a sign to capture Liang Ziqiu. Liang Ziqiu declined on the grounds that his family was poor and his children were young. The ghost messengers then left. Five days later, Liang Ziqiu dreamed that the two ghost messengers came again to urge him. Liang Ziqiu begged to be spared. The ghost messengers did not agree. Then he woke up and died without illness, without leaving a will. When he first set out on the road, the two ghost messengers said to Liang Ziqiu, 'The road ahead is steep and difficult to travel, and it is not easy to climb and wade. There is a shortcut here, but it is difficult for those with grievances to pass through. Because you are a good person, we are discussing it with you.' Liang Ziqiu said, 'I have always released living beings and abstained from killing, and I have no other worries.' The ghost messengers said, 'If that is the case, you can pass through.' Then they passed through a market. The two ghost messengers went to a shop to eat. They raised wine and dishes to persuade Liang Ziqiu. Liang Ziqiu thought that this was not food from the human world and declined to eat it. The two ghost messengers said, 'This person is unusual and may be able to return to life. I am afraid that he will be hastily coffined, so let the servant go to Liang Ziqiu's house and attach himself to the corpse and say, 'I will definitely return to life, I hope you will not bury me.' After saying that, he returned. Together they arrived at the road of retribution. Sure enough, they saw six kinds of domestic animals and birds and beasts, all over the road. Those who passed through here were mostly bitten and pecked by them. Only Liang Ziqiu passed through safely. Beyond this, they saw magnificent palaces. In the evening, the two ghost messengers and Liang Ziqiu stayed in a temple together. The golden plaque was inscribed with: Imperial Decree Dragon Mother Temple. In the morning, they came to the court gate together. Hundreds of officials stood in attendance. The two ghost messengers led Liang Ziqiu to prostrate himself under the steps. The judge opened the book and reported to the King of Hell. Under Liang Ziqiu's name, there was only one sin. Liang Ziqiu cried and pleaded that his wife and children were lonely and young, and asked to be allowed to return to the world of the living. The King of Hell said, 'The great number is exhausted, and it is difficult to take care of your wife and children. It is gratifying that you can live in poverty and encourage people to do good,'
【English Translation】 Modern Chinese translation: A person in charge of sins. Someone is now here to take charge of a certain place. Also, someone sent a letter or something to a certain place. Everything as they said. It was also said that there are three roads in the underworld. One is full of people wearing shackles. One is the road for good people. One is the road for all kinds of birds and beasts. He said to himself, 'I only have three years to live.' So he resolved to observe a long-term fast. Later, he died without illness after three years (from Tie Qiao Ji).
Guangdong
○ Zhaoqing Prefecture (now Zhaoqing City, Guangdong Province). Gaoyao County (now Gaoyao District, Zhaoqing City, Guangdong Province). Huanggang Village. Liang Ziqiu, styled Chaodong. He always abstained from lust and killing, and encouraged people to do good while concealing the evil deeds of others. He taught in a private school. In the ninth year of Kangxi (1670), Liang Ziqiu was forty-one years old. On the night of the eighth day of the sixth month, he dreamed of two ghost messengers, one with a servant, holding a sign to capture Liang Ziqiu. Liang Ziqiu declined on the grounds that his family was poor and his children were young. The ghost messengers then left. Five days later, Liang Ziqiu dreamed that the two ghost messengers came again to urge him. Liang Ziqiu begged to be spared. The ghost messengers did not agree. Then he woke up and died without illness, without leaving a will. When he first set out on the road, the two ghost messengers said to Liang Ziqiu, 'The road ahead is steep and difficult to travel, and it is not easy to climb and wade. There is a shortcut here, but it is difficult for those with grievances to pass through. Because you are a good person, we are discussing it with you.' Liang Ziqiu said, 'I have always released living beings and abstained from killing, and I have no other worries.' The ghost messengers said, 'If that is the case, you can pass through.' Then they passed through a market. The two ghost messengers went to a shop to eat. They raised wine and dishes to persuade Liang Ziqiu. Liang Ziqiu thought that this was not food from the human world and declined to eat it. The two ghost messengers said, 'This person is unusual and may be able to return to life. I am afraid that he will be hastily coffined, so let the servant go to Liang Ziqiu's house and attach himself to the corpse and say, 'I will definitely return to life, I hope you will not bury me.' After saying that, he returned. Together they arrived at the road of retribution. Sure enough, they saw six kinds of domestic animals and birds and beasts, all over the road. Those who passed through here were mostly bitten and pecked by them. Only Liang Ziqiu passed through safely. Beyond this, they saw magnificent palaces. In the evening, the two ghost messengers and Liang Ziqiu stayed in a temple together. The golden plaque was inscribed with: Imperial Decree Dragon Mother Temple. In the morning, they came to the court gate together. Hundreds of officials stood in attendance. The two ghost messengers led Liang Ziqiu to prostrate himself under the steps. The judge opened the book and reported to the King of Hell. Under Liang Ziqiu's name, there was only one sin. Liang Ziqiu cried and pleaded that his wife and children were lonely and young, and asked to be allowed to return to the world of the living. The King of Hell said, 'The great number is exhausted, and it is difficult to take care of your wife and children. It is gratifying that you can live in poverty and encourage people to do good,'
無大過惡。今陽間世俗。多犯大罪。皆緣不信陰司法律。爾可熟讀此間刑律門聯回陽。傳與人知。為善去惡可也。球承命同兩使遍讀對聯。及各罪款。復宿前廟中。次早詣殿俯伏。將門聯律款。皆誦明白。王大喜。命兩使送回。途經教場。遇已故門人莫煥元。同群輩習射。見球下馬。悲喜交集。自言死後。亦無罪過。今為校稟。將領約束。煩語兄嫂妻子。善事父母。予舊有手評武經䇿論。可焚付我。再揖而別。又行數里。望見家鄉。兩鬼使辭別而去。凡三日夜遂蘇。備錄門聯罪律。今列於左。報冤逕聯(烹割充腸禽鳥含悲還報復殺屠供饌牛羊飲恨待酬冤)奈河橋聯(苦海無邊須識回頭是岸奈河有渡若能轉念不迷)分界路聯(此路達天堂善士都從這裡過斯途沉地獄惡人俱在箇中行)朝門聯(三尺森嚴豈似陽間能枉法四知凜烈果。然地府不容情)二門聯(生在陽間為惡重死到陰司欲悔遲)丹陛聯(鐵石人心知爾剛頑難變化火罏陰律從他強梗自銷镕)座前聯(惠迪吉從逆兇吉兇之報斷在此日積善慶作惡殃慶殃之別立見目前)
殿左廡朱榜罪款刑條不忠不孝叛逆不道謀財陷命枉濫殺命劫盜淫殺害眾成家
已上諸犯。罪至極刑。怨詈天地譭謗君王怨懟父母誹罵師長奪人妻子漁色邪淫
已上諸犯。差減極刑一等
。決水害防放火燒山舞文玩法左道惑眾殺生害物欺孤凌寡
已上諸犯。差減極刑二等。離間骨肉教唆詞訟嫁禍飛冤賣生圖利造使假銀販賣人口壓良為娼強屈僕婢拐帶人口窩聚賭盜貪恣口腹局騙財物佔奪田地武斷鄉曲啟殺導淫破毀齋戒聚斂無厭乘危取利恣行威福荒淫漁獵借勢橫行受託負心
已上諸犯。差減極刑三等。
五刑之屬三千。特表其極重者。以為懲戒。使世人知。凜然不可犯。其刀山鐵床。以至風火沉淪等獄。各隨所犯。而受其果報。形影相赴。皆自取也。惟改過積行可免。誹謗三寶破毀僧尼污篾梵行倡說叛聖
凡此較極刑尤重。故另懸列。犯者不通懺悔。
殿右廡金榜放生文(是杭州云棲寺。蓮池大師戒殺文)
蓋聞世間至重者生命。最慘者殺傷。是故逢擒則奔。蠟虱猶知避死。將雨而徙。螻蟻尚且貪生。何乃網于山。罟于淵。多方掩取。曲而鉤。直而矢。百計蒐羅。使其膽落魂飛。母離子散。或囚籠檻。則如處囹圄。或被刀砧。則同臨剮戮。憐兒之鹿。䑛瘡痕而寸斷柔腸。畏死之猿。望弓影而雙垂悲淚。恃我強而凌彼弱。理恐非宜。食他肉而補己身。心將安忍。由是昊天垂憫。古聖行仁。解網著于成湯。畜魚興于子產。聖哉流水。潤枯槁以囊泉。悲矣釋迦。代危亡而
【現代漢語翻譯】 現代漢語譯本：決水造成水災，預防放火燒山，玩弄文字遊戲，用左道邪術迷惑眾人，殺害生命，傷害生物，欺負孤兒，欺凌寡婦。 以上這些罪行，可以在極刑的基礎上減輕兩等。離間骨肉親情，教唆他人進行訴訟，嫁禍於人，製造冤案，爲了圖利而賣人為奴，製造假銀，販賣人口，逼良為娼，強迫屈辱僕人婢女，拐帶人口，窩藏賭徒和盜賊，貪圖口腹之慾，設局欺騙他人財物，侵佔他人田地，在鄉里仗勢專斷，教唆殺人，引誘他人進行淫亂行為，破壞齋戒，聚斂財富沒有厭足的時候，趁人之危獲取利益，恣意施行威勢和恩惠，荒淫無度地進行漁獵，藉著權勢橫行霸道，接受委託卻違背良心。 以上這些罪行，可以在極刑的基礎上減輕三等。 刑罰的種類有三千種之多，這裡特別列出其中最嚴重的，作為懲戒，使世人知道，這些罪行是絕對不可以觸犯的。至於刀山、鐵床，以及風火沉淪等地獄，都將根據各自所犯的罪行，而受到相應的果報。如同形影相隨，一切都是自作自受。只有改正過錯，積累善行，才可以避免。誹謗三寶（佛fó、法fǎ、僧sēng），破壞僧侶和尼姑的修行，玷污清凈的修行，宣揚背叛聖人的言論。 凡是這些罪行，比極刑還要嚴重，所以另外單獨列出。犯了這些罪行的人，無法通過懺悔來減輕罪責。 殿右廡金榜放生文（這是杭州云棲寺，蓮池大師的戒殺文） 聽說世間最重要的是生命，最悲慘的是殺害和傷害。因此，動物遇到捕捉就會奔逃，蠟蟲和虱子也知道躲避死亡，將要下雨的時候，螻蟻尚且貪戀生存。為什麼還要用網在山上捕捉，用網在深淵裡捕撈，用各種方法掩蓋和奪取它們的生命？用彎曲的魚鉤，用筆直的箭矢，用各種計策搜尋和捕捉它們，使它們膽戰心驚，魂飛魄散，母子離散。或者囚禁在籠子里，就像身處監獄一樣；或者被放在刀和砧板上，就像面臨剮刑一樣。可憐愛護幼崽的鹿，舔舐傷痕而寸斷柔腸；畏懼死亡的猿猴，看到弓箭的影子而雙眼垂淚。仗著自己強大而欺凌弱小，道理恐怕是不合適的。吃其他動物的肉來補養自己的身體，內心將如何安忍？因此，昊天（指天）垂憐，古代的聖人施行仁義。商湯（約公元前1675-前1646年）解開羅網，子產（春秋時期鄭國大夫）興辦畜養魚類的事業。聖哉流水，用囊泉來滋潤枯槁的植物；悲哉釋迦（釋迦牟尼，佛教創始人），代替危亡的眾生受苦。
【English Translation】 English version: Causing floods by diverting water, preventing arson and mountain fires, engaging in sophistry and legal manipulation, using heterodox practices to mislead the public, killing living beings, harming creatures, bullying orphans, and oppressing widows. For the above offenses, the most severe penalty can be reduced by two degrees. Sowing discord among family members, instigating lawsuits, framing others, fabricating false accusations, selling people into slavery for profit, counterfeiting silver, trafficking in human beings, forcing virtuous people into prostitution, coercing and humiliating servants, abducting people, harboring gamblers and thieves, indulging in gluttony, swindling others out of their property, seizing farmland, acting arbitrarily in the villages, inciting murder, seducing others into lewd behavior, breaking religious fasts, accumulating wealth without satisfaction, taking advantage of others' misfortunes, arbitrarily exercising power and bestowing favors, engaging in licentious hunting, and using power to act tyrannically, accepting trusts but betraying them. For the above offenses, the most severe penalty can be reduced by three degrees. There are three thousand types of punishments, but here we specifically list the most severe ones as a warning, so that people will know that these crimes are absolutely not to be committed. As for the mountains of knives, iron beds, and even the hells of wind and fire, each will receive the corresponding retribution according to the crimes they have committed. Like shadows following forms, everything is self-inflicted. Only by correcting mistakes and accumulating good deeds can one avoid them. Slandering the Three Jewels (Buddha, Dharma, Sangha), destroying monks and nuns, defiling pure conduct, and advocating rebellious ideas against the saints. All these offenses are even more serious than the most severe penalties, so they are listed separately. Those who commit these offenses cannot reduce their guilt through repentance. The Golden List of Releasing Life on the right side of the hall (This is the text on abstaining from killing by Master Lianchi of Yunqi Temple in Hangzhou) It is said that the most important thing in the world is life, and the most tragic thing is killing and harming. Therefore, animals run away when captured, wax insects and lice know to avoid death, and ants still crave survival when it is about to rain. Why use nets to capture on the mountains and nets to fish in the abyss, using various methods to cover up and seize their lives? Using curved hooks and straight arrows, using various strategies to search for and capture them, causing them to be frightened, their souls to scatter, and mothers and children to be separated. Or imprisoning them in cages, as if they were in prison; or placing them on knives and chopping boards, as if they were facing dismemberment. Pitiful are the deer that cherish their young, licking their wounds and breaking their hearts; fearful are the monkeys that fear death, shedding tears when they see the shadow of a bow. Relying on one's own strength to bully the weak is probably not appropriate. How can one's heart be at peace when eating the flesh of other animals to nourish one's own body? Therefore, the heavens show compassion, and the ancient sages practiced benevolence. Tang of Shang (c. 1675-1646 BC) released the nets, and Zichan (a statesman of Zheng during the Spring and Autumn period) established the business of raising fish. Holy is the flowing water, using the spring to nourish withered plants; compassionate is Shakyamuni (the founder of Buddhism), suffering on behalf of the endangered beings.
割肉。天臺智者。鑿放生之池。大樹仙人。護棲身之鳥。贖鱗蟲而得度。壽禪師之遺愛猶存。救龍子而傳方。孫真人之慈風未泯。一活蟻也。沙彌易短命為長年。書生易卑名為上第。一放龜也。毛寶以臨危而脫難。孔愉以微職而封侯。屈師縱鯉于元村。壽增一紀。隋侯濟蛇于齊野。珠報千金。拯已溺之蠅。酒匠之死刑免矣。舍將烹之鱉。廚婢之篤疾瘳焉。貿死命于屠家。張提刑魂超天界。易餘生于釣艇。李景文毒解丹砂。孫良嗣解矰矯之危。卜葬而羽蟲交助。潘縣令設江湖之禁。去任而水族悲號。信老免愚民之牲。祥符甘雨。曹溪守獵人之網。道播神州。雀解啣環報恩。狐能臨井授術。乃至殘軀得命。垂白璧以聞經。難地求生。現黃衣而入夢。施皆有報。事豈無徴。載在簡編。昭乎耳目。普愿隨所見物。發慈悲心。捐不堅財。行方便事。或恩周多命。則大積陰功。若惠及一蟲。亦何非善事。茍日增而月累。自行廣而福崇。慈滿人寰。名通天府。蕩空冤障。多祉萃於今生。培積善根。餘慶及於他世。倘能助稱佛號。加諷經文。為其迴向西方。令彼永離惡道。則存心愈大。植德彌深。道業資之速成。蓮臺生其勝品矣(子球自錄)。
廣州
○康熙辛亥二月。羊城有一婦人。藥毒死夫。又推前夫姑落井中。人不
【現代漢語翻譯】 現代漢語譯本 割肉：天臺智者（智顗）開鑿放生池。 大樹仙人：保護棲息在樹上的鳥。 贖買鱗甲類動物而得到超度：壽禪師（壽涯禪師）的遺愛仍然存在。 救助龍子（指魚類）而傳授藥方：孫真人（孫思邈）的慈悲之風沒有泯滅。 救活一隻螞蟻：沙彌因此短命變為長壽，書生因此卑微之名變為高中。 放生一隻烏龜：毛寶因此在危難中脫險，孔愉因此從微小的官職而被封侯。 屈師在元村放生鯉魚：壽命增加十二年。 隋侯在齊國郊外救助蛇：得到寶珠作為報答。 拯救已經溺水的蒼蠅：釀酒工匠免除了死刑。 捨棄即將被烹飪的鱉：廚娘的重病痊癒。 從屠夫手中買下將死的生命：張提刑的靈魂超脫天界。 從釣魚船上換取剩餘的生命：李景文解除了丹砂的毒性。 孫良嗣解除鳥被箭射中的危險：選擇墓地時羽蟲交相幫助。 潘縣令設定江湖禁令：離任時水族悲傷哭號。 信老免除了愚民的祭祀犧牲：祥符（1008-1016）年間天降甘雨。 曹溪守護獵人的網：佛法傳播神州。 麻雀懂得啣環報恩，狐貍能在井邊傳授法術。 乃至殘缺的身體得到救命，獻上白璧來聽聞佛經。 在艱難之地求得生存，顯現黃衣僧人而進入夢中。 佈施都有回報，事情難道沒有徵兆嗎？ 記載在書籍中，明顯在耳目之間。 普遍希望看到一切眾生，發起慈悲之心。 捐獻不堅固的錢財，做方便的善事。 或者恩惠普及眾多生命，就大大積累陰德。 如果恩惠及於一隻小蟲，又何嘗不是善事呢？ 如果每天增加，每月積累，自然行為廣闊而福報崇高。 慈悲充滿人間，名聲傳達天府。 盪滌空虛冤仇障礙，眾多福氣聚集在今生。 培養積累善根，剩餘的福澤及於來世。 如果能夠幫助稱念佛號，加上諷誦經文。 為它們迴向西方極樂世界，令它們永遠脫離惡道。 那麼存心越大，種植的德行越深。 道業憑藉它迅速成就，蓮花寶座上生出殊勝的品位啊！（子球自錄）
廣州
康熙辛亥（1671）年二月，羊城有一位婦人，用藥毒死了丈夫，又把前夫的婆婆推到井裡，人們...
【English Translation】 English version Cutting flesh: The Tiantai Master Zhi Zhe (Zhiyi) dug a pond for releasing living beings. The Great Tree Immortal: Protected the birds that nested in the trees. Redeeming scaled creatures to attain liberation: The legacy of Chan Master Shou (Shouya) still remains. Rescuing dragon children (referring to fish) and transmitting prescriptions: The compassionate spirit of True Person Sun (Sun Simiao) has not faded away. Saving a single ant: The novice monk transformed from a short life to a long one, and the scholar transformed from a humble name to a top rank. Releasing a single turtle: Mao Bao escaped danger as a result, and Kong Yu was enfeoffed as a marquis from a minor position. Master Qu released carp in Yuancun: His lifespan increased by twelve years. Marquis Sui rescued a snake in the outskirts of Qi: He received a precious pearl as a reward. Rescuing a drowning fly: The wine artisan was spared the death penalty. Giving up a turtle about to be cooked: The kitchen maid's serious illness was cured. Buying dying lives from butchers: Zhang, the investigating judge's soul transcended to the heavenly realm. Exchanging remaining life from a fishing boat: Li Jingwen detoxified cinnabar poison. Sun Liangsi resolved the danger of birds being shot by arrows: When choosing a burial site, feathered creatures helped each other. Prefect Pan set up river and lake prohibitions: When he left office, aquatic creatures mourned and cried. Old Xin avoided the sacrificial offerings of foolish people: During the Xiangfu (1008-1016) era, sweet rain fell from the sky. Cao Xi protected the hunter's net: The Dharma spread throughout China. Sparrows know to bring rings to repay kindness, and foxes can impart techniques by the well. Even a crippled body is saved, offering white jade to hear the scriptures. Seeking survival in difficult lands, appearing as a yellow-robed monk and entering dreams. Giving has its rewards, how can things not have signs? Recorded in books, clearly before our eyes and ears. Universally hoping to see all beings, generating a compassionate heart. Donating impermanent wealth, doing expedient good deeds. Or if kindness extends to many lives, then greatly accumulate hidden merits. If kindness extends to even a small insect, how can it not be a good deed? If it increases daily and accumulates monthly, naturally actions will be broad and blessings will be high. Compassion fills the human world, and fame reaches the heavenly palace. Clearing away empty grievances and obstacles, many blessings gather in this life. Cultivating and accumulating good roots, the remaining blessings extend to future lives. If one can help recite the Buddha's name, and add chanting scriptures. Dedicate the merit to the Western Pure Land, so that they may forever be free from evil paths. Then the intention is greater, and the planted virtue is deeper. The path of practice is quickly accomplished by it, and a superior rank is born on the lotus throne! (Recorded by Ziqiu)
Guangzhou
In the second month of the Xin Hai year of Kangxi (1671), there was a woman in Yangcheng who poisoned her husband to death with medicine, and also pushed her former husband's mother into a well, people...
得知之。后時夜間。婦即見鬼卒。拘至城隍所。隍與冠幞頭者同審。即以鐵夾棍。夾斷惡婦腳。令示陽間。善惡無爽 平藩聞。遂給以食。置西門外馬廠前。眾人往觀。婦人日食如常。折腳以盤盛於前。自向人云。過兩日便下油鍋。如期作痛苦之狀。不堪觀也。又云。更過二日。身受碎剮。不數日遂死 平藩乃令割其首。棄其骸于荒郊犬食(出鐵橋集)。
順德縣
○喜涌村。張哉明。妻李氏。生二子。為人性惡瞋妒好打奴婢。每打恨不楚毒。使跪階前。以尿澆淋。仍燒鐵鉗。烙其身面。夫及子。俱不敢近之。康熙壬寅年。盜鄰人雞殺食。鄰人詰問。即發誓曰。我若偷得汝雞食。當教我兩眼落地。次月無病。一目爆裂。至乙巳年。又裂一目。丁巳年。獨臥房中。夜半自拆牀板。周圍枷頸跪地。天明家人聞呻吟聲。趨問。何故如是。答曰。我今被閻王枷鎖。雖苦尚輕。過二日。即要上鐵刺床。又落油鑊。(云云)不數日而死。本村鄰鄉。人皆共知(其子端仲。亦自向人說。余因錄之)。
順德
○上直村。陸業卿。為廣州府差。是無為教之徒。口稱食齋。身行不善。所為非事。不可具述。至康熙己未五月。欲將一豬。賣與屠人。屠人還價五錢。卿便自殺。賣肉得銀八錢。過數日病。至六月二十
【現代漢語翻譯】 現代漢語譯本：得知此事。後來在夜間，這婦人就看見鬼卒，把她拘押到城隍廟。城隍爺與一位戴著官帽的人一同審問她，隨即用鐵夾棍夾斷了惡婦的腳，讓她向陽間的人展示，善惡報應沒有差錯。平藩聽說了這件事，就供給她食物，把她安置在西門外的馬廠前。眾人前去觀看。婦人每天的飯量如常，斷腳用盤子盛放在身前，自己向人說，『過兩天就要下油鍋了。』到了日期，她就作出痛苦的樣子，讓人不忍觀看。又說，『再過兩天，就要遭受碎剮的酷刑。』沒過幾天就死了。平藩於是下令割下她的頭，把她的屍骸丟棄在荒郊野外餵狗。（出自《鐵橋集》） 順德縣 喜涌村的張哉明，他的妻子李氏，生了兩個兒子。她為人性情惡劣，喜歡嫉妒，喜歡毆打奴婢。每次打罵都恨不得把人打死，讓奴婢跪在臺階前，用尿澆淋，還用燒紅的鐵鉗，烙奴婢的身和臉。丈夫和兒子，都不敢靠近她。康熙壬寅年（1662年），她偷了鄰居的雞殺了吃。鄰居質問她，她就發誓說，『我如果偷吃了你的雞，就讓我兩眼落地。』第二個月，她無病，一隻眼睛爆裂。到了乙巳年（1665年），又裂了一隻眼睛。丁巳年（1677年），她獨自睡在房中，半夜自己拆了牀板，用牀板枷住脖子跪在地上。天亮后家人聽到**聲，趕去詢問，問她為什麼這樣。她回答說，『我現在被閻王枷鎖鎖住了，雖然痛苦但還算輕的，過兩天，就要上鐵刺床，又要下油鍋。』（如此這般）沒過幾天就死了。本村和鄰近鄉村的人，都知道這件事（她的兒子端仲，也親自向人說起此事，我因此記錄下來）。 順德 上直村的陸業卿，是廣州府的差役，是無為教的徒眾。口頭上說吃齋，行為卻不善良，所做的事情，無法一一敘述。到了康熙己未年（1679年）五月，他想把一頭豬，賣給屠夫。屠夫還價五錢銀子，陸業卿就自己把豬殺了，賣肉得了八錢銀子。過了幾天就生病了，到了六月二十
【English Translation】 English version: It was learned of this. Later at night, the woman saw ghost soldiers who took her to the city god's temple. The city god and a person wearing an official's hat interrogated her together, and then used iron clamps to break the wicked woman's feet, so that she could show it to the people in the yang world, that there was no mistake in the retribution of good and evil. Ping Fan heard about this, so he provided her with food and placed her in front of the horse factory outside the west gate. People went to watch. The woman's daily food intake was as usual, and her broken feet were placed in front of her in a plate. She said to people, 'In two days, I will go to the oil pot.' When the date arrived, she made a painful appearance, which was unbearable to watch. She also said, 'In another two days, I will suffer the cruel punishment of being cut into pieces.' She died in a few days. Ping Fan then ordered her head to be cut off and her remains to be discarded in the wilderness for dogs to eat. (From Tie Qiao Ji) Shunde County Zhang Zaiming of Xiyong Village, his wife Li, gave birth to two sons. She was evil, jealous, and liked to beat servants. Every time she beat them, she wished she could kill them, making them kneel in front of the steps, pouring urine on them, and burning them with red-hot iron tongs on their bodies and faces. Her husband and sons did not dare to approach her. In the Renyin year of Kangxi (1662), she stole a neighbor's chicken and killed it for food. When the neighbor questioned her, she swore, 'If I stole your chicken and ate it, may both my eyes fall to the ground.' The following month, without any illness, one of her eyes burst. In the Yisi year (1665), another eye burst. In the Dingsi year (1677), she slept alone in her room, and in the middle of the night, she dismantled the bed boards herself, put them around her neck like a cangue, and knelt on the ground. In the morning, the family heard the sound of **, and rushed to ask her why she was doing this. She replied, 'I am now shackled by Yama (King of Hell), although it is painful, it is still light. In two days, I will have to go to the bed of iron thorns and fall into the oil pot.' (And so on) She died in a few days. People in this village and neighboring villages all knew about this (her son Duanzhong also told people about it himself, so I recorded it). Shunde Lu Yeqing of Shangzhi Village, was a yamen runner in Guangzhou Prefecture, and a follower of the Wuwei sect (a Daoist sect emphasizing non-action). He claimed to be vegetarian, but his actions were not good. What he did cannot be fully described. In the Jiwei year of Kangxi (1679), in May, he wanted to sell a pig to a butcher. The butcher offered five qian (a unit of currency) of silver, so Lu Yeqing killed the pig himself and sold the meat for eight qian of silver. He became ill a few days later, and by June 20th
三日早。見豬來云。我命該盡亦了。汝何以貪多銀三錢。以刀殲我頸。我已得訴官府。至未時。果見鬼來。鎖至閻王所。見三曹官。一名鄧天尊。皆證卿殺豬。王曰。汝何故貪財。殺害豬命。當杖六十。今且饒汝。暫打三十。后當再審。遂還蘇活。一一語其妻子。妻看其兩髀。臃腫青淤。數日潰爛。自後每被冥使追去。受諸罪苦。回自說之。然其家門。獨許無為教徒出入。餘人不得。妻子及無為之徒畏羞。隱匿不說。惟鄰人得聞一二耳。至七月初九日死。未死之前。臭氣熏出門外。行人不堪聞之。時有鄉人。問其無為徒曰。世人多殺。何不見報。惟業卿獨受何耶。答曰。吾教每日三時誓願。每一時。稱一曹官名字為證。今其殺生犯戒。故受此報也。以斯瞞人。余皆隱諱也。鄉伍鄰里。向余說之(餘二曹官忘名)。
六道集卷五(終)
音釋
馮翊
郡名。翊同翼。
閻羅王
梵語具云。閻魔羅。此云息諍。謂止息罪人諍故。
犍稚
稚。或誤作椎。凡隨有木石銅鐵等。打能鳴者名犍稚。問曰。今之木魚是否。答曰。木魚聲小。不得名犍稚也。問。何以僧用木魚耶。答。木魚。乃古之樂器。惟此國有。余方無。以其聲和響靜。故僧取爲念誦之節度。令眾異口同音也。
又昔曹子建。曾游漁山。聞空中梵天之響。清揚哀婉。因仿其聲。寫為梵唄。今以木魚。表漁山之梵音也。
刈
音藝。割也。
堵
音睹。垣也。
盩厔
上音周。下音質。縣名。在京兆。
惋
音腕。驚歎。
漁
音魚。捕魚也。又侵取也。所謂漁色邪淫是也。
矰
音增。結繳于矢也。弋射矢也。又短矢也。
矯
驕字上聲。揉箭曰矯。
水陸大齋
梁武帝天監年。夢神僧曰。四生受大苦惱。何不作水陸大齋救拔之。帝問志公。公勸帝尋經。必有因緣。乃躬覽藏經。造儀文。三年乃成。于夜[言*奉]文。停燈燭。白佛。若理協聖凡。愿拜起。燈燭自明。或儀式未詳。暗如初。言訖。投地一禮。燈燭盡明。遂于天監乙酉二月十五日。在金山寺。修設水陸道場。帝親臨地席。詔僧祐律師。主其事。出葦江集。
【現代漢語翻譯】 現代漢語譯本 從前曹植（曹子建）曾經遊覽漁山，聽到空中傳來梵天的聲音，清亮高揚而又哀傷婉轉，於是模仿那聲音，寫成了梵唄。現在用木魚，來代表漁山的梵音。
刈
讀音為藝（音藝），是割的意思。
堵
讀音為睹（音睹），是墻的意思。
盩厔
上面的字讀周（上音周），下面的字讀質（下音質），是縣名，在京兆。
惋
讀音為腕（音腕），是驚歎的意思。
漁
讀音為魚（音魚），是捕魚的意思。又有侵佔的意思，所說的『漁色邪淫』就是這個意思。
矰
讀音為增（音增），是將絲繩繫在箭上。弋射用的箭。又是短箭的意思。
矯
讀音同『驕』字的第三聲（驕字上聲），用手使箭桿變直叫做矯。
水陸大齋
梁武帝天監年間（502-519年），夢見神僧說：『四生（四種生命形態）承受著巨大的痛苦，為什麼不做水陸大齋來救拔他們呢？』武帝問志公禪師，志公禪師勸武帝尋找經典，必定有因緣。於是親自查閱藏經，撰寫儀文，三年才完成。在夜晚宣讀儀文，熄滅燈燭，稟告佛。如果道理符合聖人和凡人，就希望拜起時，燈燭自己明亮。如果儀式還不詳細，就暗淡如初。說完，投地一拜，燈燭全部明亮。於是在天監乙酉年（505年）二月十五日，在金山寺，修設水陸道場。武帝親自臨席，詔令僧祐律師主持此事，出自葦江集。
【English Translation】 English version Once, Cao Zhi (Cao Zijian) traveled to Yushan Mountain and heard the sound of Brahma in the air, clear and melodious, yet sorrowful and gentle. He imitated the sound and wrote it as Buddhist hymns (Fanbai). Now, the wooden fish represents the Brahma sound of Yushan.
刈 (yì)
Pronounced 'yì', meaning 'to cut'.
堵 (dǔ)
Pronounced 'dǔ', meaning 'wall'.
盩厔 (zhōu zhì)
The first character is pronounced 'zhōu', the second 'zhì'. It is the name of a county in Jingzhao.
惋 (wàn)
Pronounced 'wàn', meaning 'to be surprised and sigh'.
漁 (yú)
Pronounced 'yú', meaning 'to fish'. It also means 'to encroach', as in 'lustful indulgence'.
矰 (zēng)
Pronounced 'zēng', meaning 'to tie a silk thread to an arrow'. An arrow used for fowling. Also means 'short arrow'.
矯 (jiǎo)
Pronounced with the third tone of 'jiāo'. To straighten an arrow shaft is called 'jiǎo'.
Water and Land Dharma Assembly (Shui Lu Da Zhai)
During the Tianjian era (502-519 AD) of Emperor Wu of Liang Dynasty, he dreamed of a divine monk who said, 'The four kinds of beings (Sisheng) are suffering greatly. Why not perform a Water and Land Dharma Assembly to rescue them?' The Emperor asked Zen Master Zhigong, who advised him to seek scriptures, as there must be a cause. So he personally reviewed the Tripitaka and composed the ritual text, which took three years to complete. At night, he recited the text, extinguished the lamps, and reported to the Buddha. If the doctrine agreed with both sages and mortals, he wished that the lamps would light up by themselves when he bowed. If the ritual was not detailed enough, it would remain dark as before. After speaking, he prostrated himself, and all the lamps lit up. Therefore, on the fifteenth day of the second month of the Yiyou year (505 AD) of the Tianjian era, he established the Water and Land Dharma Assembly at Jinshan Temple. The Emperor personally attended, and he ordered Lawyer Sengyou to preside over the event. This account comes from the Weijiang Collection.