X88n1648_冥報記輯書
卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書目錄卷第一晉居士周閔(三寶感應錄卷中)晉王范妾(廣記一百二十九)宋沙門僧規(珠林八十三)宋司馬文宣(珠林六 廣記三百二十五)宋王胡(珠林六 廣記三百二十二)宋李旦(珠林六 廣記三百八十二)宋鄭鮮之(珠林六)隋寶室寺法藏(珠林十八)隋釋慧云(珠林九十七)卷第二隋皇甫兄弟(珠林七十四)隋趙文若(珠林九十四)唐柳撿(珠林十八)唐謝弘敞妻許氏(珠林九十四 廣記三百八十六)唐趙文信(珠林十八)唐劉弼(珠林十八)唐李壽(珠林六十四 廣記一百三十二)唐賈道羨(珠林十八)唐方山開(珠林六十四 廣記一百三十二)卷第三 拾遺隋耿伏生(珠林五十七)唐賀悅(珠林七十三 廣記一百三十二)唐任義方(珠林三十六 廣記三百八十二)唐姜滕生(珠林七十九 廣記一百十六作勝生)唐王千石(珠林四十九)唐邢文宗(珠林七十 廣記一百二十一)唐杜通達(珠林七十 廣記一百二十一)唐陸孝政(珠林七十三 廣記一百三十二)唐咸陽婦人梁氏(珠林七十六 廣記三百八十六)唐傅奕(珠林七十九 廣記一百十六引作地苦記)唐兗州人(珠林二十八 廣記二百九十七)卷第四唐李知禮(珠林六
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書目錄
卷第一
晉居士周閔(三寶感應錄卷中)
晉王范妾(廣記一百二十九)
宋沙門僧規(珠林八十三)
宋司馬文宣(珠林六 廣記三百二十五)
宋王胡(珠林六 廣記三百二十二)
宋李旦(珠林六 廣記三百八十二)
宋鄭鮮之(珠林六)
隋寶室寺法藏(珠林十八)
隋釋慧云(珠林九十七)
卷第二
隋皇甫兄弟(珠林七十四)
隋趙文若(珠林九十四)
唐柳撿(珠林十八)
唐謝弘敞妻許氏(珠林九十四 廣記三百八十六)
唐趙文信(珠林十八)
唐劉弼(珠林十八)
唐李壽(珠林六十四 廣記一百三十二)
唐賈道羨(珠林十八)
唐方山開(珠林六十四 廣記一百三十二)
卷第三 拾遺
隋耿伏生(珠林五十七)
唐賀悅(珠林七十三 廣記一百三十二)
唐任義方(珠林三十六 廣記三百八十二)
唐姜滕生(珠林七十九 廣記一百十六作勝生)
唐王千石(珠林四十九)
唐邢文宗(珠林七十 廣記一百二十一)
唐杜通達(珠林七十 廣記一百二十一)
唐陸孝政(珠林七十三 廣記一百三十二)
唐咸陽婦人梁氏(珠林七十六 廣記三百八十六)
唐傅奕(珠林七十九 廣記一百十六引作地苦記)
唐兗州人(珠林二十八 廣記二百九十七)
卷第四
唐李知禮(珠林六)
【English Translation】 English version
卍 New Continued Collection, Volume 88, No. 1648, Collected Records of冥報記 (Míng bào jì, Records of Retribution)
Table of Contents of Collected Records of冥報記 (Míng bào jì, Records of Retribution)
Volume 1
Zhou Min, a lay Buddhist of the Jin Dynasty (from 'Records of Responses from the Three Jewels', middle volume)
The concubine of Wang Fan of the Jin Dynasty (from 'Guang Ji', 129)
Sang Gui, a monk of the Song Dynasty (from 'Zhulin', 83)
Sima Wenxuan of the Song Dynasty (from 'Zhulin', 6; 'Guang Ji', 325)
Wang Hu of the Song Dynasty (from 'Zhulin', 6; 'Guang Ji', 322)
Li Dan of the Song Dynasty (from 'Zhulin', 6; 'Guang Ji', 382)
Zheng Xianzhi of the Song Dynasty (from 'Zhulin', 6)
Fa Zang of Baoshi Temple in the Sui Dynasty (from 'Zhulin', 18)
Hui Yun, a monk of the Sui Dynasty (from 'Zhulin', 97)
Volume 2
The Huangfu brothers of the Sui Dynasty (from 'Zhulin', 74)
Zhao Wenruo of the Sui Dynasty (from 'Zhulin', 94)
Liu Jian of the Tang Dynasty (from 'Zhulin', 18)
Lady Xu, wife of Xie Hongchang of the Tang Dynasty (from 'Zhulin', 94; 'Guang Ji', 386)
Zhao Wenxin of the Tang Dynasty (from 'Zhulin', 18)
Liu Bi of the Tang Dynasty (from 'Zhulin', 18)
Li Shou of the Tang Dynasty (from 'Zhulin', 64; 'Guang Ji', 132)
Jia Daoxian of the Tang Dynasty (from 'Zhulin', 18)
Fang Shankai of the Tang Dynasty (from 'Zhulin', 64; 'Guang Ji', 132)
Volume 3 Supplement
Geng Fusheng of the Sui Dynasty (from 'Zhulin', 57)
He Yue of the Tang Dynasty (from 'Zhulin', 73; 'Guang Ji', 132)
Ren Yifang of the Tang Dynasty (from 'Zhulin', 36; 'Guang Ji', 382)
Jiang Tengsheng of the Tang Dynasty (from 'Zhulin', 79; 'Guang Ji', 116, written as Sheng Sheng)
Wang Qianshi of the Tang Dynasty (from 'Zhulin', 49)
Xing Wenzong of the Tang Dynasty (from 'Zhulin', 70; 'Guang Ji', 121)
Du Tongda of the Tang Dynasty (from 'Zhulin', 70; 'Guang Ji', 121)
Lu Xiaozheng of the Tang Dynasty (from 'Zhulin', 73; 'Guang Ji', 132)
Lady Liang of Xianyang of the Tang Dynasty (from 'Zhulin', 76; 'Guang Ji', 386)
Fu Yi of the Tang Dynasty (from 'Zhulin', 79; 'Guang Ji', 116, cited as 'Records of Earthly Suffering')
A person from Yanzhou of the Tang Dynasty (from 'Zhulin', 28; 'Guang Ji', 297)
Volume 4
Li Zhili of the Tang Dynasty (from 'Zhulin', 6)
十四 廣記一百三十二)唐薛孤訓(珠林九十五 廣記一百十六誤作冥祥)唐陸懷素(珠林十八 廣記一百二)唐楊師操(珠林七十六 廣記三百八十二誤作冥祥記)唐頓丘李氏(珠林九十四 廣記一百九)唐嶲州縣令(廣記一百十六誤作冥祥記)唐徐王任(珠林六十四)唐僧義孚(廣記一百十六)卷第五唐李義琰(珠林七十三 廣記一百二十七)唐清禪寺金像(珠林十四)唐李思一(珠林九十一)唐杜智楷(珠林四十六 廣記一百十一)唐齊士望(珠林七十三 廣記三百八十二)唐劉善經(珠林二十六)唐盧元禮(珠林六十四)唐僧玄高(珠林二十六)唐裴則男(珠林九十七 廣記三百八十二)唐石壁寺僧(珠林五十 廣記一百九)唐陽武婦女朱氏(珠林五十七)卷第六唐路伯達(珠林五十七)唐韋知十(珠林九十四 廣記九十九)唐王懷智(珠林三十三)唐夏候均(珠林八十九)唐王會師(珠林五十二)唐劉摩兒(珠林六十四 廣記一百三十二)唐館陶主簿周(珠林七十四 廣記一百二十七)唐李虔觀(珠林十八)唐信都元方(珠林七十二)唐封元則(珠林七十三)卷第七唐李信(珠林五十二 廣記一百三十四)唐孫壽(珠林十八 廣記一百三)唐童子寺佛像(珠林十四)唐尼修行(附)任五娘(珠林九十四 廣
【現代漢語翻譯】 現代漢語譯本 十四 廣記一百三十二) 唐 薛孤訓 (珠林九十五 廣記一百十六誤作冥祥) 唐 陸懷素 (珠林十八 廣記一百二) 唐 楊師操 (珠林七十六 廣記三百八十二誤作冥祥記) 唐 頓丘李氏 (珠林九十四 廣記一百九) 唐 嶲州縣令 (廣記一百十六誤作冥祥記) 唐 徐王任 (珠林六十四) 唐 僧義孚 (廣記一百十六) 卷第五 唐 李義琰 (珠林七十三 廣記一百二十七) 唐 清禪寺金像 (珠林十四) 唐 李思一 (珠林九十一) 唐 杜智楷 (珠林四十六 廣記一百十一) 唐 齊士望 (珠林七十三 廣記三百八十二) 唐 劉善經 (珠林二十六) 唐 盧元禮 (珠林六十四) 唐 僧玄高 (珠林二十六) 唐 裴則男 (珠林九十七 廣記三百八十二) 唐 石壁寺僧 (珠林五十 廣記一百九) 唐 陽武婦女朱氏 (珠林五十七) 卷第六 唐 路伯達 (珠林五十七) 唐 韋知十 (珠林九十四 廣記九十九) 唐 王懷智 (珠林三十三) 唐 夏候均 (珠林八十九) 唐 王會師 (珠林五十二) 唐 劉摩兒 (珠林六十四 廣記一百三十二) 唐 館陶主簿周 (珠林七十四 廣記一百二十七) 唐 李虔觀 (珠林十八) 唐 信都元方 (珠林七十二) 唐 封元則 (珠林七十三) 卷第七 唐 李信 (珠林五十二 廣記一百三十四) 唐 孫壽 (珠林十八 廣記一百三) 唐 童子寺佛像 (珠林十四) 唐 尼修行 (附) 任五娘 (珠林九十四 廣記一百
【English Translation】 English version Fourteen. Extensive Records 132) Tang Dynasty (618-907) Xue Gu Xun (Pear Forest 95, Extensive Records 116 mistakenly as Records of Dark Omens). Tang Dynasty (618-907) Lu Huai Su (Pear Forest 18, Extensive Records 102). Tang Dynasty (618-907) Yang Shi Cao (Pear Forest 76, Extensive Records 382 mistakenly as Records of Dark Omens). Tang Dynasty (618-907) Li of Dunqiu (Pear Forest 94, Extensive Records 109). Tang Dynasty (618-907) County Magistrate of Xizhou (Extensive Records 116 mistakenly as Records of Dark Omens). Tang Dynasty (618-907) Ren, Prince of Xu (Pear Forest 64). Tang Dynasty (618-907) Monk Yi Fu (Extensive Records 116). Volume 5. Tang Dynasty (618-907) Li Yi Yan (Pear Forest 73, Extensive Records 127). Tang Dynasty (618-907) Golden Image of Qingchan Temple (Pear Forest 14). Tang Dynasty (618-907) Li Si Yi (Pear Forest 91). Tang Dynasty (618-907) Du Zhi Kai (Pear Forest 46, Extensive Records 111). Tang Dynasty (618-907) Qi Shi Wang (Pear Forest 73, Extensive Records 382). Tang Dynasty (618-907) Liu Shan Jing (Pear Forest 26). Tang Dynasty (618-907) Lu Yuan Li (Pear Forest 64). Tang Dynasty (618-907) Monk Xuan Gao (Pear Forest 26). Tang Dynasty (618-907) Pei Ze Nan (Pear Forest 97, Extensive Records 382). Tang Dynasty (618-907) Monk of Stone Wall Temple (Pear Forest 50, Extensive Records 109). Tang Dynasty (618-907) Zhu, Woman of Yangwu (Pear Forest 57). Volume 6. Tang Dynasty (618-907) Lu Bo Da (Pear Forest 57). Tang Dynasty (618-907) Wei Zhi Shi (Pear Forest 94, Extensive Records 99). Tang Dynasty (618-907) Wang Huai Zhi (Pear Forest 33). Tang Dynasty (618-907) Xiahou Jun (Pear Forest 89). Tang Dynasty (618-907) Wang Hui Shi (Pear Forest 52). Tang Dynasty (618-907) Liu Mo Er (Pear Forest 64, Extensive Records 132). Tang Dynasty (618-907) Zhou, Registrar of Guantao (Pear Forest 74, Extensive Records 127). Tang Dynasty (618-907) Li Qian Guan (Pear Forest 18). Tang Dynasty (618-907) Yuan Fang of Xindu (Pear Forest 72). Tang Dynasty (618-907) Feng Yuan Ze (Pear Forest 73). Volume 7. Tang Dynasty (618-907) Li Xin (Pear Forest 52, Extensive Records 134). Tang Dynasty (618-907) Sun Shou (Pear Forest 18, Extensive Records 103). Tang Dynasty (618-907) Buddha Image of Tongzi Temple (Pear Forest 14). Tang Dynasty (618-907) Nun Xiuxing (Attached) Ren Wu Niang (Pear Forest 94, Extensive Records 10
記一百三)唐姚明解(珠林七十九)唐謝氏(珠林九十四)唐濟陰縣經驗(珠林十八)唐漁陽縣佛像(珠林十四)唐倪氏妻皇甫氏(珠林六十二)唐司馬喬卿(珠林十八 廣記一百三)
冥報記輯書目次(終)
No. 1648
冥報記輯書卷第一
晉周閔
江南人也。晉護軍將軍。世奉法。蘇峻之亂。都邑人士。皆東西被遷。聞家有大品。以半幅八丈素。反覆書之。又有餘經數臺。大品亦雜在其中。既當避難行。不能得盡持去。尤諸大品。不知在何臺中。倉卒應去。不展尋橡。徘徊嘆吒。不覺大品忽自出外。閔驚喜持去。周氏遂世寶之。今云。尚在一說云。周嵩婦胡母。有素書大品。素廣五寸。而大品一部書在矣。
晉富陽縣令王范妾桃英
殊有姿色。遂與閣下丁豐史華期二人姦通。范當出行不還。帳內督孫元弼。聞丁豐戶中有環珮聲覘視。見桃英與同被而臥。元弼扣戶叱之。桃英即起攬裙理鬢。躡履還內。元弼又見華期帶佩桃英麝香。二人懼元弼告之。乃共謗元弼與桃英有私。范不辯察。遂殺元弼。有陳超者。當時在座。勸成元弼罪。后范代還。超亦出都看范。行至赤亭山下。值雷雨。日暮。忽然有人。扶超腋逕曳將去八荒澤中。雷光照見。一鬼面甚青黑。眼無睛
【現代漢語翻譯】 現代漢語譯本：記一百三)唐姚明解(《法苑珠林》第七十九卷)唐謝氏(《法苑珠林》第九十四卷)唐濟陰縣經驗(《法苑珠林》第十八卷)唐漁陽縣佛像(《法苑珠林》第十四卷)唐倪氏妻皇甫氏(《法苑珠林》第六十二卷)唐司馬喬卿(《法苑珠林》第十八卷，《廣記》一百三)
《冥報記輯》書目次(終)
No. 1648
《冥報記輯》書卷第一
晉周閔
江南人。為晉朝護軍將軍。世代信奉佛法。蘇峻之亂時，都城人士都四處逃難。周閔聽說家中藏有《大品般若經》（Mahā-prajñāpāramitā-sūtra）。便用半幅八丈長的白絹，反覆抄寫。還有剩餘的幾臺經書，《大品般若經》也混雜在其中。正當要逃難時，不能全部帶走，尤其不知道《大品般若經》在哪一臺經書中。倉促間就要離開，無法仔細尋找。徘徊嘆息，不料《大品般若經》忽然自己從經臺中出來。周閔驚喜地拿走。《大品般若經》遂為周氏世代珍藏。現在據說還在。另一種說法是，周嵩的妻子胡母氏，有白絹書寫的《大品般若經》，白絹寬五寸，而《大品般若經》一部都寫在上面了。
晉富陽縣令王范的妾桃英
頗有姿色。於是與閣下的丁豐、史華期二人私通。王范將要出遠門不能回來。帳內督孫元弼，聽到丁豐家中傳來環珮的聲音，暗中窺視，看見桃英與丁豐同被而臥。孫元弼敲門呵斥。桃英立即起身，整理裙子和鬢髮，穿上鞋子回到內室。孫元弼又看見史華期帶著桃英的麝香囊。二人害怕孫元弼告發他們，於是共同誹謗孫元弼與桃英有私情。王范不加辨察，就殺了孫元弼。有個叫陳超的人，當時在座，勸說王范定了孫元弼的罪。後來王范卸任回鄉，陳超也出都城去看望王范。走到赤亭山下，遇到雷雨。天色已晚，忽然有人扶著陳超的腋下，直接拖到八荒澤中。雷光照見，一個鬼面非常青黑，眼睛裡沒有眼珠。
【English Translation】 English version: Record 103) Yao Mingjie of the Tang Dynasty (Fa苑珠林, Scroll 79) Xie of the Tang Dynasty (Fa苑珠林, Scroll 94) Experience of Jiyin County in the Tang Dynasty (Fa苑珠林, Scroll 18) Buddha statue of Yuyang County in the Tang Dynasty (Fa苑珠林, Scroll 14) Lady Huangfu, wife of Ni of the Tang Dynasty (Fa苑珠林, Scroll 62) Sima Qiaoqing of the Tang Dynasty (Fa苑珠林, Scroll 18, Guangji 103)
Table of Contents of Collected Records of Dark Retribution (End)
No. 1648
Collected Records of Dark Retribution, Scroll 1
Zhou Min of the Jin Dynasty (266-420)
He was from Jiangnan. He served as the General of the Guard in the Jin Dynasty (266-420). His family had been devout Buddhists for generations. During the Su Jun Rebellion, the people of the capital were scattered in all directions. Zhou Min heard that his family possessed the Mahā-prajñāpāramitā-sūtra (大品般若經). He repeatedly copied it onto half a bolt of eight-zhang (丈, a unit of length) white silk. There were also several other sutras, with the Mahā-prajñāpāramitā-sūtra mixed among them. When it was time to flee, he could not take everything with him, especially since he did not know which sutra contained the Mahā-prajñāpāramitā-sūtra. In his haste to leave, he could not search carefully. As he paced back and forth, sighing, the Mahā-prajñāpāramitā-sūtra suddenly emerged from the sutra stand on its own. Zhou Min was overjoyed and took it with him. The Mahā-prajñāpāramitā-sūtra was then treasured by the Zhou family for generations. It is said that it still exists today. Another account says that Lady Humu, the wife of Zhou Song, had a Mahā-prajñāpāramitā-sūtra written on white silk, which was five inches wide, and the entire Mahā-prajñāpāramitā-sūtra was written on it.
Tao Ying, concubine of Wang Fan, magistrate of Fuyang County in the Jin Dynasty (266-420)
She was quite beautiful. Consequently, she had illicit relations with Ding Feng and Shi Huaqi, two men from the yamen. Wang Fan was about to leave on a long journey and would not return. Sun Yuanbi, the supervisor of the household, heard the sound of jade pendants from Ding Feng's house and spied on them. He saw Tao Ying sleeping in the same bed with Ding Feng. Sun Yuanbi knocked on the door and scolded them. Tao Ying immediately got up, adjusted her skirt and hair, and slipped back into the inner room. Sun Yuanbi also saw Shi Huaqi wearing Tao Ying's musk sachet. Fearing that Sun Yuanbi would report them, the two men jointly slandered Sun Yuanbi, claiming that he had an affair with Tao Ying. Wang Fan did not investigate and killed Sun Yuanbi. A man named Chen Chao, who was present at the time, advised Wang Fan to convict Sun Yuanbi. Later, when Wang Fan retired and returned home, Chen Chao also left the capital to visit Wang Fan. As they were traveling below Red Pavilion Mountain, they encountered a thunderstorm. It was getting late, and suddenly someone grabbed Chen Chao by the armpits and dragged him into the Eight Wilderness Marsh. The lightning revealed a ghost face that was very dark and blue, with no pupils in its eyes.
子。曰吾孫元弼也。訴怨皇天。早見申理。連時候汝。乃今相遇。超叩頭流血。鬼曰。王范既為事主。當先殺之。賈景伯孫文度。在泰山玄堂下。共定死生名錄。桃英魂魄。亦取在女青亭。至天明。失鬼所在。超至楊都。詣范未敢謝之。便見鬼從外來逕入范帳。至夜范始眠。忽然大魘。連呼不醒。家人牽青牛臨范上。並加桃人左索。嚮明小蘇。十數日而死。妾亦暴亡。超乃逃走長千寺。易性名為何規。后五年。二月三日。臨水酒酣。超云。今當不復畏此鬼也。低頭便見鬼影已在水中。以手搏超鼻。血大出。可一升許。數日而死。
宋沙門僧規者
武當寺僧也。時京兆張瑜。於此縣常請僧規在家供養。永初元年十二月五日。無痾忽暴死。二日而蘇愈。自說云。五日夜二更中。聞門弄間嘵嘵有聲。須臾見有五人炳炬火執信幡徑來入屋。叱喝僧規。規因頓臥恍然。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。山數十里至三岐路。有一人甚長壯。被鎧執杖。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。形如楔槔。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
【現代漢語翻譯】 現代漢語譯本： 子（指某人）說：『我是吾孫元弼。』他向皇天訴說冤屈，希望早日得到申訴和審理。連續等待時日，如今終於相遇。超（指某人）叩頭流血。鬼說：『王范既然是這件事的主謀，應當先殺了他。賈景伯、孫文度在泰山玄堂下，共同決定生死名錄。桃英的魂魄，也被拘留在女青亭。』到天亮時，鬼就消失了。超到了楊都，去拜訪王范，但不敢責備他。便看見鬼從外面進來，直接進入王范的帳中。到了晚上，王范剛睡著，忽然被鬼壓住，連聲呼叫，無法醒來。家人牽來青牛，放在王范身上，並用桃木人和左旋的繩索驅邪。到天亮時，王范稍微甦醒。十幾天后就死了，他的妾也突然死亡。超於是逃到長千寺，改名為什麼規。五年後的二月三日，在臨水邊喝酒，喝醉后，超說：『現在應當不再害怕這個鬼了。』低頭便看見鬼影已經在水中，用手去打鬼的鼻子，血流了很多，大約有一升左右，幾天後就死了。
宋朝沙門僧規： 是武當寺的僧人。當時京兆的張瑜，在這個縣經常請僧規到家中供養。永初元年（420年）十二月五日，僧規沒有疾病，忽然暴死。兩天後甦醒過來，自己說：『五日夜裡二更時分，聽到門外有嘈雜的聲音。一會兒，看見有五個人拿著火把，舉著信幡，直接進入屋中，呵斥僧規。僧規因此倒下，恍惚之間，五個人便用紅繩將他捆綁帶走。走到一座山上，山上沒有草木，土的顏色堅硬發黑，像石頭和鐵一樣。山的兩側堆滿了白骨。走了幾十里路，到了三岔路口。有一個人非常高大強壯，穿著鎧甲，拿著武器，問道：『五個人帶了幾個人來？』回答說：『只有一個人。』五個人又將僧規帶入一條道路中。一會兒，到達一座城池。城外有幾十間房屋，用泥土築成。房屋前有一根立著的木頭，有十多丈長，上面有鐵梁，形狀像舂米的工具。左右有櫃子，裡面裝著土，土有不同的品級，有的有十斛的形狀，也有像五升大小的。有一個人戴著頭巾，穿著紅色的衣服，說道』
【English Translation】 English version: Zi (someone) said: 'I am Wu Sun Yuanbi.' He complained to the heavens, hoping for a prompt hearing and redress. After waiting for many days, he finally encountered it. Chao (someone) kowtowed, shedding blood. The ghost said: 'Since Wang Fan is the mastermind of this affair, he should be killed first. Jia Jingbo and Sun Wendu are in the Xuantang Hall of Mount Tai, jointly determining the list of life and death. The soul of Tao Ying is also detained in the Nüqing Pavilion.' By daybreak, the ghost had disappeared. Chao went to Yangdu to visit Wang Fan, but dared not accuse him. He then saw the ghost enter from outside, going directly into Wang Fan's tent. That night, Wang Fan had just fallen asleep when he was suddenly pressed down by the ghost, crying out repeatedly but unable to wake up. His family brought a blue ox and placed it on Wang Fan, and also used a peach wood figure and a left-handed rope to exorcise the evil. By daybreak, Wang Fan had slightly recovered. He died a dozen days later, and his concubine also died suddenly. Chao then fled to Changqian Temple, changing his name to He Gui. Five years later, on the third day of the second month, while drinking by the water, Chao said: 'Now I should no longer fear this ghost.' He lowered his head and saw the ghost's shadow already in the water. He struck at the ghost's nose with his hand, causing a great amount of blood to flow, about a liter. He died a few days later.
The Song Dynasty (420-479) Monk Senggui: Was a monk of Wudang Temple. At that time, Zhang Yu of Jingzhao often invited Senggui to his home in this county for offerings. On the fifth day of the twelfth month of the first year of Yongchu (420), Senggui suddenly died without any illness. He revived two days later and said: 'On the fifth night, at the second watch, I heard a noisy sound outside the door. After a while, I saw five people holding torches and banners, entering directly into the house, scolding Senggui. Senggui then fell down, and in a daze, the five people tied him up with red ropes and took him away. They walked to a mountain with no vegetation, the soil was hard and black, like stone and iron. The sides of the mountain were filled with white bones. After walking for dozens of miles, they reached a three-way intersection. There was a very tall and strong man, wearing armor and holding a weapon, who asked: 'How many people did the five of you bring?' They replied: 'Only one person.' The five people then took Senggui into a road. After a while, they arrived at a city. Outside the city, there were dozens of houses, built of earth. In front of the houses was a standing piece of wood, more than ten zhang (丈, ancient Chinese unit of length, approx. 3.3 meters) long, with an iron beam on top, shaped like a rice-husking tool. On the left and right were cabinets filled with earth, the earth having different grades, some shaped like ten hu (斛, ancient Chinese unit of volume, approx. 100 liters), and others like five sheng (升, ancient Chinese unit of volume, approx. 1 liter). There was a person wearing a turban and red clothes, who said'
規曰。汝生世時有何罪福。依實說之。勿妄言也。規惶怖未答。赤衣人如局吏云。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。如覺低仰。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。秤乃正平。既而將規至監官前辯之。監官執筆觀簿遲疑久之。又有一人朱衣玄冠珮印綬執玉版。來曰。算簿上未有此人名也。監官愕然。命右右收錄云。須㬰見反縛向五人來。監官曰。殺鬼何以濫將人來。乃鞭之。少頃有使者。稱天帝喚道人來。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。規稽首諸佛祈思請福。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。居宇宏整資待自然。規請欲居之。有一沙門曰。此是福地非君
【現代漢語翻譯】 現代漢語譯本： 閻王問道：『你生前有什麼罪過和福報？要如實說來，不要妄言。』 袁規惶恐，沒有回答。一個穿紅衣服的像衙門小吏的人說：『可以打開簿子查他的罪福。』 不一會兒，小吏來到一根長木頭下，提著一個土筐，懸掛在鐵樑上稱量。好像（秤桿）有低有仰。小吏對袁規說：『這是稱量罪福的秤。你福少罪多，應該先受罰。』 忽然有一個衣冠楚楚的長者，對袁規說：『你是沙門（Shamen，佛教出家人的通稱），為什麼不念佛？我聽說懺悔過錯可以度過八難。』 袁規於是一心稱念佛號。那衣冠人對小吏說：『可以再為這個人稱一下，既然是佛弟子，希望可以度脫。』 小吏於是又把土筐放上秤稱量，秤桿竟然平衡了。之後，（小吏）將袁規帶到監官面前辯論。監官拿著筆觀看簿子，遲疑了很久。又有一個人，穿著硃紅色的衣服，戴著黑色的帽子，佩戴著印綬，拿著玉版，走來說：『算簿上沒有這個人的名字。』 監官驚愕，命令手下收錄。一會兒，看見反綁著五個人走來。監官說：『殺鬼為什麼胡亂抓人來？』 於是鞭打他們。不久，有使者，稱是天帝（天上的帝王）召喚道人（Dao Ren，對道教人士的尊稱）袁規來。袁規到了帝宮，所見所經歷的，大都是金銀珠寶，精光閃耀，讓人不敢凝視。天帝左右的人都穿著硃紅色的衣服，戴著寶貴的帽子，用華麗的珍寶裝飾。天帝說：『你是沙門，為什麼不勤奮修行，而被小鬼胡亂抓來？』 袁規叩拜諸佛，祈求賜福。天帝說：『你壽命未盡，現在應當還生人間，要勤奮精進，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。』 袁規問：『這種橫遭錯濫的災禍，應當用什麼方法來避免呢？』 天帝說：『廣做善事功德是最好的。如果辦不到，可以做八關齋（Ba Guan Zhai，佛教的一種齋戒儀式），活著可以免除橫禍，死後可以離開地獄，這也是次好的辦法。』 說完，天帝就讓袁規離開。袁規走著走著，沒多久，看見一座精舍（Jingshe，佛教寺廟的別稱），有很多沙門，看見武當寺（Wu Dang Si）的寺主白法師（Bai Fashi）的弟子慧進（Huijin）也在那裡，房屋宏偉整潔，生活所需自然具備。袁規請求住在那裡。有一個沙門說：『這是福地，不是你……』 English version: Yanluo (閻羅, King of Hell) asked: 'What sins and merits did you have when you were alive? Tell the truth, do not lie.' Yuan Gui (袁規, a person's name) was terrified and did not answer. A red-clothed man, like a clerk in the yamen (衙門, government office), said: 'Open the register to check his sins and merits.' After a while, the clerk came to a long wooden pole, lifted a soil basket, and hung it on an iron beam to weigh it. It seemed that the (scale) was sometimes low and sometimes high. The clerk said to Yuan Gui: 'This is a scale for weighing sins and merits. You have little merit and many sins, so you should be punished first.' Suddenly, a well-dressed elder said to Yuan Gui: 'You are a Shamen (沙門, Buddhist monk), why don't you recite the Buddha's name? I heard that repentance can overcome the eight difficulties.' Yuan Gui then single-mindedly recited the Buddha's name. The well-dressed man said to the clerk: 'Weigh this person again. Since he is a Buddhist disciple, hopefully he can be saved.' The clerk then put the soil basket on the scale again, and the scale was balanced. After that, (the clerk) took Yuan Gui to the supervising official to argue. The supervising official held a pen and looked at the register, hesitating for a long time. Then another person, wearing a vermilion robe, a black hat, a jade belt with an official seal, came and said: 'This person's name is not on the register.' The supervising official was shocked and ordered his subordinates to record it. After a while, they saw five people coming, bound backwards. The supervising official said: 'Why are you randomly arresting people when you are killing ghosts?' So he whipped them. Soon, a messenger came, claiming that the Heavenly Emperor (天帝, the Emperor of Heaven) summoned the Dao Ren (道人, Taoist priest) Yuan Gui. When Yuan Gui arrived at the imperial palace, what he saw and experienced were mostly gold, silver, and jewels, with dazzling light, making people dare not stare. The people around the Heavenly Emperor were all wearing vermilion robes, precious hats, and adorned with gorgeous jewels. The Heavenly Emperor said: 'You are a Shamen, why don't you diligently cultivate and were randomly arrested by little ghosts?' Yuan Gui kowtowed to all the Buddhas, praying for blessings. The Heavenly Emperor said: 'Your life is not over yet, you should return to the human world now, be diligent and strive forward, and do not repeatedly go to the homes of laypeople. Killing ghosts and arresting people is also often unjust and wrong, like you.' Yuan Gui asked: 'What method should be used to avoid this kind of accidental disaster?' The Heavenly Emperor said: 'Doing good deeds and accumulating merit is the best. If you cannot do that, you can observe the Eight Precepts (八關齋, Eight-Precept Observance), which can save you from accidental disasters in life and keep you away from hell after death, which is the next best thing.' After speaking, the Heavenly Emperor let Yuan Gui leave. Yuan Gui walked for a while and soon saw a Jingshe (精舍, Buddhist monastery), with many Shamen. He saw that Huijin (慧進, a person's name), a disciple of Bai Fashi (白法師, a person's name), the abbot of Wudang Temple (武當寺), was also there. The buildings were magnificent and tidy, and the necessities of life were naturally available. Yuan Gui asked to live there. A Shamen said: 'This is a blessed land, not for you...'
【English Translation】 Yanluo said: 'What sins and blessings did you have when you were alive? Tell the truth, do not lie.' Gui was terrified and did not answer. A red-clothed man like a bureaucrat said, 'Open the book and check his sins and blessings.' After a while, the official came to a long wooden pole and lifted a soil basket hanging on an iron beam to weigh it. As if feeling low and high, the official said to Gui, 'This is a scale for measuring sins and blessings. You have few blessings and many sins, so you should be punished first.' Suddenly, a person in official attire said to Gui, 'You are a Shamen (Buddhist monk). Why don't you recite the Buddha's name? I heard that repentance can overcome the eight difficulties.' Gui single-mindedly chanted the Buddha's name. The person in official attire said to the official, 'Weigh this person again. Since he is a disciple of the Buddha, hopefully he can be saved.' The official then put the basket on the scale again, and the scale was balanced. Then, he took Gui to the supervising official to argue. The supervising official held a pen and looked at the book, hesitating for a long time. Then another person in scarlet robes and a black hat, wearing a seal and holding a jade tablet, came and said, 'This person's name is not on the register.' The supervising official was shocked and ordered the right and left to record it. After a while, he saw five people coming, bound backwards. The supervising official said, 'Why are you randomly bringing people when killing ghosts?' Then he whipped them. Soon, a messenger came, claiming that the Heavenly Emperor (the Emperor of Heaven) was summoning the Dao Ren (Taoist) to come. Having arrived at the imperial palace, he saw and experienced that most of them were gold and jewels, with dazzling light, and he could not stare at them. The Emperor's attendants on the left and right were dressed in scarlet robes and jeweled crowns, adorned with precious treasures. The Emperor said, 'You are a Shamen. Why don't you work diligently and are captured by little ghosts?' Gui bowed to all the Buddhas, praying for blessings. The Emperor said, 'Your life is not over yet. Now you should be reborn. You should be diligent and not frequently visit the homes of laypeople. Killing ghosts and taking people is also often unjust, like you.' Gui said, 'How can I avoid this calamity of injustice?' The Emperor said, 'Widely establishing meritorious deeds is the best. If you cannot do that, you can observe the Eight Precepts (a Buddhist practice), which can save you from accidental disasters in life and keep you away from hell after death, which is the next best thing.' After speaking, the Emperor sent Gui away. Walking back, he soon saw a Jingshe (Buddhist monastery), with many Shamen. He saw that Huijin, a disciple of Bai Fashi, the abbot of Wudang Temple, was also there. The buildings were grand and orderly, and the resources were naturally available. Gui asked to live there. A Shamen said, 'This is a blessed land, not for you...'
所得處也。使者將規還至瑜家而去。何澹之。東海人。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。使道家作章符印錄。備諸禳絕而猶見如故。相識沙門慧義。聞其病往候之。澹為說所見。慧義曰。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。澹之迷俍不革。頃之遂死(［右一］驗出冥祥記)。
宋司馬文宣
河內人也。頗信法。元嘉九年丁母難弟喪。月望旦忽見其弟。身形於靈座上不異平日。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。說吟俯仰默然無對。文宣即夕夢見其弟。云生所修善。蒙報生天。旦靈床之鬼是魔魁耳。非其身也。恐兄疑怪。故詣以白兄。文宣明旦請僧轉首楞嚴經。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。答對周悉。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。與靈味寺僧含沙門。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
【現代漢語翻譯】 現代漢語譯本： 所得之處。使者將（佛像）規整好送還到瑜家就離開了。何澹之，東海人，是宋朝的大司農，不相信佛經佛法，做了很多殘害百姓的事情。永初年間（420-422）得病，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。他憂愁恐懼，到處奔走，讓道士做了章符印錄，用盡各種方法來驅除，但鬼仍然像原來一樣出現。他認識的沙門慧義，聽說他生病了前去探望他。何澹之把所見到的情況告訴了他。慧義說：『這是牛頭阿旁（佛教傳說中的獄卒）啊。罪福不會被搞錯，都是自己招來的。您如果能轉變心意，信仰佛法，那麼這個鬼自然就會消失。』何澹之執迷不悟，不久就死了（以上出自《冥祥記》）。
宋司馬文宣，
是河內人。很相信佛法。元嘉九年（432）丁憂母親去世，弟弟也去世了。月望那天早上，忽然看見他的弟弟，身形在靈座上和生前沒有兩樣。他來回走動，嘆息，要求食物。文宣就試著和他說：『你平生修行十善，如果像佛經上說的，應該可以昇天。如果在人道，為什麼會生在鬼道中呢？』鬼聽了之後，低頭不語，沒有回答。文宣當晚夢見他的弟弟，說自己因為生前所修的善業，已經投胎到天上了。白天在靈床上的鬼是魔王，不是他。恐怕哥哥懷疑，所以來告訴哥哥。文宣第二天早上請僧人誦讀《首楞嚴經》，讓人去撲打捆綁那個鬼。鬼就逃到床下，又跑到門外。形狀變得醜陋可怕，全家人都害怕，罵他，讓他離開。鬼說：『我餓了，只是來乞討食物。』過了幾天才離開。不久，母親的靈床前又出現一個鬼，面板是紅色的，身體非常高大強壯。文宣的長子孝祖和他對話，回答得很詳細。起初雖然恐懼，後來漸漸習慣了。鬼也漸漸和他親近，起居出入幾乎和家人一樣。當時京城裡的人互相傳說這件事，來觀看的人絡繹不絕。當時南林寺有個僧人，和靈味寺的僧人含沙門，和鬼的談論也很親切。鬼說：『我前世曾經是尊貴的人，因為犯了眾多的惡行，受報還沒有結束。』 English version: This is where he obtained it. The messenger carefully returned the (Buddha image) to Yu's home and left. He Danzhi, a native of Donghai, was the Grand Minister of Agriculture in the Song Dynasty. He did not believe in Buddhist scriptures and often committed acts of cruelty. During the Yongchu period (420-422 AD), he fell ill and saw a ghost, very tall and strong, with the head of an ox and the body of a man, holding an iron fork, guarding him day and night. He was worried and fearful, running around, and had Taoists create talismans and seals, using all kinds of methods to exorcise the ghost, but it still appeared as before. A Buddhist monk named Huiyi, whom he knew, heard of his illness and went to visit him. He Danzhi told him what he had seen. Huiyi said, 'This is Niu Tou A Pang (a jailer in Buddhist legends). Merit and demerit are not confused; they are only what people invite. If you can change your mind and turn to the Dharma, then this ghost will disappear on its own.' He Danzhi remained deluded and unrepentant, and soon died (the above is from Mingxiang Ji).
Sima Wenxuan of the Song Dynasty,
was a native of Henan. He had some faith in Buddhism. In the ninth year of Yuanjia (432 AD), he was in mourning for the death of his mother and brother. On the morning of the full moon, he suddenly saw his brother, his figure on the spirit seat no different from when he was alive. He walked back and forth, sighing, and asking for food. Wenxuan tried to speak to him, saying, 'You practiced the ten virtues in your life. If what the scriptures say is true, you should be reborn in heaven. If you are in the human realm, why are you born in the realm of ghosts?' After hearing this, the ghost lowered his head and remained silent, without answering. That night, Wenxuan dreamed of his brother, who said that because of the good deeds he had done in his life, he had been reborn in heaven. The ghost on the spirit bed during the day was a demon king, not him. Fearing that his brother would be suspicious, he came to tell him. The next morning, Wenxuan invited monks to recite the Surangama Sutra and had people beat and bind the ghost. The ghost fled under the bed and then ran outside the door. Its shape became ugly and terrifying, and the whole family was frightened, cursing him and telling him to leave. The ghost said, 'I am hungry and just begging for food.' It left after a few days. Soon, another ghost appeared in front of his mother's spirit bed, with red skin and a very tall and strong body. Wenxuan's eldest son, Xiaozu, spoke with him, and he answered in detail. Although he was initially afraid, he gradually became accustomed to it. The ghost also gradually became close to him, and his comings and goings were almost like those of a family member. At that time, people in the capital were spreading the word about this, and the lanes and alleys were filled with people coming to watch. At that time, there was a monk from Nanlin Temple, and the monk Han Shamen from Lingwei Temple, who also had very cordial discussions with the ghost. 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.'
【English Translation】 Modern Chinese Translation: This is where he obtained it. The messenger carefully returned the (Buddha image) to Yu's home and left. He Danzhi, a native of Donghai, was the Grand Minister of Agriculture in the Song Dynasty. He did not believe in Buddhist scriptures and often committed acts of cruelty. During the Yongchu period (420-422 AD), he fell ill and saw a ghost, very tall and strong, with the head of an ox and the body of a man, holding an iron fork, guarding him day and night. He was worried and fearful, running around, and had Taoists create talismans and seals, using all kinds of methods to exorcise the ghost, but it still appeared as before. A Buddhist monk named Huiyi, whom he knew, heard of his illness and went to visit him. He Danzhi told him what he had seen. Huiyi said, 'This is Niu Tou A Pang (a jailer in Buddhist legends). Merit and demerit are not confused; they are only what people invite. If you can change your mind and turn to the Dharma, then this ghost will disappear on its own.' He Danzhi remained deluded and unrepentant, and soon died (the above is from Mingxiang Ji).
Sima Wenxuan of the Song Dynasty,
was a native of Henan. He had some faith in Buddhism. In the ninth year of Yuanjia (432 AD), he was in mourning for the death of his mother and brother. On the morning of the full moon, he suddenly saw his brother, his figure on the spirit seat no different from when he was alive. He walked back and forth, sighing, and asking for food. Wenxuan tried to speak to him, saying, 'You practiced the ten virtues in your life. If what the scriptures say is true, you should be reborn in heaven. If you are in the human realm, why are you born in the realm of ghosts?' After hearing this, the ghost lowered his head and remained silent, without answering. That night, Wenxuan dreamed of his brother, who said that because of the good deeds he had done in his life, he had been reborn in heaven. The ghost on the spirit bed during the day was a demon king, not him. Fearing that his brother would be suspicious, he came to tell him. The next morning, Wenxuan invited monks to recite the Surangama Sutra and had people beat and bind the ghost. The ghost fled under the bed and then ran outside the door. Its shape became ugly and terrifying, and the whole family was frightened, cursing him and telling him to leave. The ghost said, 'I am hungry and just begging for food.' It left after a few days. Soon, another ghost appeared in front of his mother's spirit bed, with red skin and a very tall and strong body. Wenxuan's eldest son, Xiaozu, spoke with him, and he answered in detail. Although he was initially afraid, he gradually became accustomed to it. The ghost also gradually became close to him, and his comings and goings were almost like those of a family member. At that time, people in the capital were spreading the word about this, and the lanes and alleys were filled with people coming to watch. At that time, there was a monk from Nanlin Temple, and the monk Han Shamen from Lingwei Temple, who also had very cordial discussions with the ghost. 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.'
此鬼身。去寅年有四百部鬼。大行疾癘。所應鐘災者。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。含曰。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。含曰。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。
宋王胡者
長安人也。叔死數載。元嘉二十三年忽見形。還家責胡。以修謹有闕家事不理。罰胡五杖。傍人及鄰里並聞其語及杖聲。又見杖瘢跡。而不睹其形。唯胡猶得親接。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。若意不已止可荼來耳。至斯果還。語胡家人云。吾今將胡遊觀畢。當
【現代漢語翻譯】 現代漢語譯本： 這個鬼說：『我離開寅年（具體年份待考證，此處指過去某個寅年）已經有四百部鬼了，它們大肆傳播疾病和瘟疫。那些應該遭受災禍的人，不會冒犯修行之人，卻侵犯了許多不該死的人，濫用了福報和善行，所以派我來監察他們。』僧人想給他食物，鬼說：『我自己有糧食，不能吃你的食物。』含法師問：『鬼神大多知道我的生平，你為何而來，又因何出家做了道人？』鬼回答說：『我從人道而來，出家是我的本願。』含法師問及一些亡者的生死去向，鬼都一一回答，非常靈驗。這些事情很多，所以不一一記載。含法師說：『人鬼殊途，你既然不求食物，為何久留於此？』鬼說：『這裡有一個女子，本應被收捕，但她奉戒精勤，所以難以得手，我近日逗留在此，就是為此事。』鬼覺得打擾了主人，有些慚愧。從此以後，鬼很少顯形，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：『我只是暫時來這裡寄住，而你傾盡家財營求福報，讓我如此畏懼，我怎麼能久留呢？』孝祖說：『聽憑你寄住，為何佔據別人先亡的靈位呢？』鬼回答說：『你家亡者，各有歸屬，這個座位空著，所以我暫時借用一下。』於是告辭離去。
宋朝的王胡，是長安人。他的叔父去世幾年后，元嘉二十三年（446年）忽然顯形，回到家中責備王胡，說他修身不夠謹慎，家事沒有料理好，於是打了王胡五杖。旁邊的人和鄰居都聽到了說話聲和杖打的聲音，也看到了杖痕，但看不到鬼的形體，只有王胡還能親身接觸到。叔父對王胡說：『我不應該死，神道需要我來計算鬼的記錄。現在我帶領了很多吏兵，恐怕驚擾了村莊，所以沒有帶他們進來。』王胡也看到很多鬼在村外喧鬧。不久，叔父告辭說：『我明年七月七日會再來，暫時帶你遊歷陰間，讓你知道罪福的報應。』不需要花費設祭，如果實在想表達心意，可以準備些茶水。到了那一天，叔父果然來了，告訴王胡的家人說：『我現在要帶王胡去遊覽一番，結束后就回來。』
【English Translation】 English version: This ghost said, 'Since I left the Yin year (specific year to be determined, here referring to a past Yin year), there have been four hundred divisions of ghosts, who are spreading diseases and plagues. Those who should suffer disasters will not offend practitioners, but they are infringing upon many who should not die, and abusing blessings and good deeds, so I am sent to supervise them.' The monk wanted to give him food, but the ghost said, 'I have my own food, I cannot eat yours.' Dharma Master Han asked, 'Ghosts mostly know my life, why have you come, and why did you become a Daoist?' The ghost replied, 'I came from the human realm, becoming a monk is my original vow.' Dharma Master Han asked about the destinations of the deceased, and the ghost answered them all, very accurately. There were many such events, so they are not recorded one by one. Dharma Master Han said, 'Humans and ghosts are different, since you do not seek food, why do you stay here for so long?' The ghost said, 'There is a woman here who should be captured, but she diligently observes the precepts, so it is difficult to get her. I have been staying here these days for this reason.' The ghost felt ashamed for disturbing the host. From then on, the ghost rarely appeared, and those who went to see him later could only hear his voice. At that time, it was the tenth year of Yuanjia (433 AD). On the twenty-eighth day of March, the ghost said to Wenxuan, 'I am only temporarily staying here, but you are exhausting your family's wealth to seek blessings, which makes me so afraid, how can I stay here for long?' Xiaozu said, 'I allow you to stay, why do you occupy the spirit seat of others who have passed away?' The ghost replied, 'Your family's deceased each have their own place, this seat is empty, so I am temporarily borrowing it.' Then he bid farewell and left.
Wang Hu of the Song Dynasty, was a native of Chang'an. Several years after his uncle died, in the twenty-third year of Yuanjia (446 AD), he suddenly appeared, returned home and rebuked Wang Hu, saying that he was not cautious enough in cultivating himself and had not managed the family affairs well, so he struck Wang Hu five times with a staff. The people nearby and the neighbors all heard the voices of speaking and the sound of the staff hitting, and also saw the marks of the staff, but could not see the ghost's form, only Wang Hu could still have personal contact with him. The uncle said to Wang Hu, 'I should not have died, the divine realm needs me to calculate the records of ghosts. Now I am leading many officials and soldiers, I am afraid of disturbing the village, so I did not bring them in.' Wang Hu also saw many ghosts making noise outside the village. Soon, the uncle said goodbye and said, 'I will come again on the seventh day of the seventh month next year, and temporarily take you to tour the underworld, so that you will know the retribution of sins and blessings.' There is no need to spend money on sacrifices, if you really want to express your feelings, you can prepare some tea. On that day, the uncle indeed came, and told Wang Hu's family, 'I am now going to take Wang Hu on a tour, and will return after it is over.'
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。未至嵩高山。諸鬼過胡。並有饌設。余施味不異世中。唯姜甚脆美。胡欲懷將還。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。何宜在家。白足阿練。戒行精高可師事也。長安道人足白。故時人謂為白足阿練也。甚為魏虜所敬。虜主事為師。胡既奉此練。于其寺中。遂見嵩山上年少僧者遊學眾中。胡大驚與敘乖闊。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。此僧云。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。乃悟其神人焉。元嘉末。有長安僧釋曇爽。來游江南。具說如此也。
宋李旦
字世則。廣陵人也。以孝謹質素。著稱鄉里。元嘉三年正月十四日暴死。心下不冷。七日而蘇。唅以飲粥。宿昔復常云。有一人。持信幡來至床頭稱。府君教喚。旦便隨去。直北向行。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。大廳事上見有三十人。單衣青幘列坐森然。一人
東坐披袍隱機。左右侍衛可有百餘。視旦而語坐人云。當示以諸獄令世知也。且聞言已。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。至六年正月復死。七日又活。述所見事較略如先。或有罪囚寄語報家道。生時犯罪使為作福。稍說姓字親識鄉伍。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。戒修心善行可得免也。旦本作道家祭酒。即欲棄錄本法。道民諫制。故遂兩事。而常勸化作八關齋。
宋尚書僕射滎陽鄭鮮之
元嘉四年從大駕巡京。至都夕暴亡。乃靈語著人曰。吾壽命久儘早應過世。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。於時勝貴多皆聞云。
隋鄜州寶室寺沙門法藏
戒行清淳為性質直。至隋開皇十三年。于洛交縣韋川城造寺一所。佛殿精妙僧房華麗。靈像幡華並皆修滿。至大業五年。奉來融並寺塔送州大寺。有破壞者。藏師並更修補造堂安置。兼造一切經。已寫八百卷。恐本州無好手紙筆。故就京城舊月愛寺寫。至武德二年閏二月。內身患二十餘日。乃見一人身著青衣好服在高閣上。手把經卷告法藏云。汝立身
【現代漢語翻譯】 現代漢語譯本： 他坐在東邊，披著袍子靠著幾案。左右侍衛大約有一百多人。等到天亮，他對在座的人說，『應當把各種地獄的情形展示給世人知道。』話音剛落，他抬頭四處張望，完全失去了原來的地方，原來是在地獄中。他看見一群罪人遭受各種痛苦的刑罰，號叫的聲音令人無法忍受。不久，有傳令官說，『府君相信您可以回去了，到時候會再來迎接您。』因此他就回來了。到了六年（應為劉宋元嘉六年，即公元429年）正月，他又死了，七天後又活了。他講述所見的事情，大致和先前一樣。有罪犯托他帶話給家人，說生前犯罪，讓他們為他做功德。他稍微說了罪犯的姓名、親戚和鄉里。天亮后，人們按照他說的去尋找，都找到了。他又說，甲申年（應為劉宋元嘉二十一年，即公元444年）將會有瘟疫流行，殺死各種惡人。佛家弟子如果做八關齋戒，修行善行，就可以免除災禍。』這個人原本是道家的祭酒，想要放棄道家的法術。道民勸阻他，所以他兩件事都做，並且常常勸人做八關齋戒。
宋朝尚書僕射滎陽人鄭鮮之
元嘉四年（公元427年），他跟隨皇帝巡視京城，到達都城后，晚上突然去世。於是他的靈魂附在別人身上說，『我的壽命早就該結束了，早應該過世。依靠近年來敬信佛法，放生布施的功德，才得以延續幾年。陰間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。』當時很多達官貴人都聽到了這件事。
隋朝鄜州寶室寺的沙門法藏（Dharma Treasury）
戒律清凈，性格耿直。到隋朝開皇十三年（公元593年），他在洛交縣韋川城建造了一座寺廟。佛殿精美，僧房華麗，佛像、幡幢、花朵都裝飾得很完備。到大業五年（公元609年），奉命將寺廟和佛塔合併到州里的大寺廟。對於那些被破壞的地方，法藏（Dharma Treasury）法師都重新修理，建造殿堂安置。他還抄寫一切經，已經抄寫了八百卷。因為擔心本州沒有好的紙筆，所以就到京城舊月愛寺抄寫。到武德二年（公元619年）閏二月，他生病二十多天，看見一個人穿著青色的好衣服，在高閣上，手裡拿著經卷告訴法藏（Dharma Treasury）說，『你立身……』 English version: He sat facing east, wearing a robe and leaning on a low table. There were about a hundred or so attendants on his left and right. At dawn, he said to those present, 'We should show the various hells to the world so that people may know.' As soon as he spoke, he looked around and completely lost his bearings. It turned out he was in hell. He saw a group of sinners suffering various painful punishments, and their cries were unbearable to watch. Soon, a messenger said, 'Lord, believe that you can return, and we will come to greet you again.' So he returned. In the first month of the sixth year (Yuanjia 6th year of the Liu Song Dynasty, i.e., 429 AD), he died again, and after seven days he came back to life. He described what he had seen, roughly the same as before. Some prisoners asked him to pass messages to their families, saying that they had committed crimes while alive and asked them to make merit for them. He mentioned the prisoners' names, relatives, and villages. At dawn, people searched according to what he said and found them all. He also said, 'In the year of Jiashen (Yuanjia 21st year of the Liu Song Dynasty, i.e., 444 AD), there will be a plague that will kill all kinds of evil people. Buddhist disciples who observe the Eight Precepts and practice good deeds can avoid the disaster.' This person was originally a Taoist libationer and wanted to abandon Taoist practices. The Taoist people dissuaded him, so he did both things and often encouraged people to observe the Eight Precepts.
Zheng Xianzhi of Xingyang, Minister of the Song Dynasty
In the fourth year of Yuanjia (427 AD), he followed the emperor on a tour of the capital. After arriving in the capital, he suddenly died in the evening. Then his spirit possessed someone and said, 'My lifespan should have ended long ago, and I should have passed away earlier. Relying on the merit of revering and believing in Buddhism, releasing life, and giving alms in recent years, I have been able to extend my life for several years. The retribution in the unseen world is like a shadow following a form. One should put aside worldly affairs and revere the great teachings of Buddhism.' At that time, many dignitaries heard about this.
Shramana (monk) Facang (Dharma Treasury) of Baoshi Temple in Fuzhou during the Sui Dynasty
He was pure in precepts and upright in character. In the thirteenth year of Kaihuang in the Sui Dynasty (593 AD), he built a temple in Weichuan City, Luojiao County. The Buddha hall was exquisite, the monks' quarters were magnificent, and the Buddha statues, banners, and flowers were all decorated perfectly. In the fifth year of Daye (609 AD), he was ordered to merge the temple and pagoda into the large temple in the prefecture. For those places that were damaged, Dharma Master Facang (Dharma Treasury) repaired them and built halls to house them. He also transcribed the entire Tripitaka, having already transcribed eight hundred volumes. Because he was worried that there would be no good paper and brushes in the prefecture, he went to the old Yueai Temple in the capital to transcribe them. In the intercalary second month of the second year of Wude (619 AD), he fell ill for more than twenty days and saw a person wearing fine blue clothes on a high pavilion, holding a scripture in his hand, telling Facang (Dharma Treasury), 'Your conduct...'
【English Translation】 He sat facing east, wearing a robe and leaning on a low table. There were about a hundred or so attendants on his left and right. At dawn, he said to those present, 'We should show the various hells to the world so that people may know.' As soon as he spoke, he looked around and completely lost his bearings. It turned out he was in hell. He saw a group of sinners suffering various painful punishments, and their cries were unbearable to watch. Soon, a messenger said, 'Lord, believe that you can return, and we will come to greet you again.' So he returned. In the first month of the sixth year (429 AD), he died again, and after seven days he came back to life. He described what he had seen, roughly the same as before. Some prisoners asked him to pass messages to their families, saying that they had committed crimes while alive and asked them to make merit for them. He mentioned the prisoners' names, relatives, and villages. At dawn, people searched according to what he said and found them all. He also said, 'In the year of Jiashen (444 AD), there will be a plague that will kill all kinds of evil people. Buddhist disciples who observe the Eight Precepts and practice good deeds can avoid the disaster.' This person was originally a Taoist libationer and wanted to abandon Taoist practices. The Taoist people dissuaded him, so he did both things and often encouraged people to observe the Eight Precepts. Zheng Xianzhi of Xingyang, Minister of the Song Dynasty In the fourth year of Yuanjia (427 AD), he followed the emperor on a tour of the capital. After arriving in the capital, he suddenly died in the evening. Then his spirit possessed someone and said, 'My lifespan should have ended long ago, and I should have passed away earlier. Relying on the merit of revering and believing in Buddhism, releasing life, and giving alms in recent years, I have been able to extend my life for several years. The retribution in the unseen world is like a shadow following a form. One should put aside worldly affairs and revere the great teachings of Buddhism.' At that time, many dignitaries heard about this. Shramana Facang (Dharma Treasury) of Baoshi Temple in Fuzhou during the Sui Dynasty He was pure in precepts and upright in character. In the thirteenth year of Kaihuang in the Sui Dynasty (593 AD), he built a temple in Weichuan City, Luojiao County. The Buddha hall was exquisite, the monks' quarters were magnificent, and the Buddha statues, banners, and flowers were all decorated perfectly. In the fifth year of Daye (609 AD), he was ordered to merge the temple and pagoda into the large temple in the prefecture. For those places that were damaged, Dharma Master Facang (Dharma Treasury) repaired them and built halls to house them. He also transcribed the entire Tripitaka, having already transcribed eight hundred volumes. Because he was worried that there would be no good paper and brushes in the prefecture, he went to the old Yueai Temple in the capital to transcribe them. In the intercalary second month of the second year of Wude (619 AD), he fell ill for more than twenty days and saw a person wearing fine blue clothes on a high pavilion, holding a scripture in his hand, telling Facang (Dharma Treasury), 'Your conduct...'
已來雖大造功德悉皆精妙。唯有少分互用三寶物。得罪無量。我今把者即是金剛般若。汝能自造一卷。令汝所用三寶之物得罪悉滅。藏師於時應聲即答言。造藏師雖寫余經未寫金剛般若。但願病差不敢違命。既能覺悟。弟子更無餘物。唯有三衣瓶缽偏袒祇支等。皆悉舍付大德及諸弟子。並造般若。得一百卷。未經三五日。臨欲捨命具見阿彌陀佛來迎。由經威力得生西方不入三塗。
隋東川釋慧云
范陽人。十二出家。游聽為務。年至十八。乘驢止於叔家。叔睹其驢快。將規害之。適持刀往。見東墻下有黃衣人。揚拳逆叱曰。此道人方為通法大上。何忍欲害。叔懼告婦。婦曰。君心無剛。眼華所致耳。聞已復往。又見西墻下黃衣人云。勿殺道人。若殺大禍交及。叔怖乃止。明旦辭往姊家。叔又持刀送之。告云曰。此路幽險故送師度難。云在前行。正在深阻。叔在其後揮刃欲斫。忽見姊夫在傍。遂得免害。云都不知。云後學問名德高遠。至開皇年中。領徒五百來過叔家。見闡化深慚昔釁。乃奉絹十疋。夫妻發露。云始知之。乃為說法永斷毒心。常以此事每誡門人曰。吾昔不乘好物何事累人。自預學徒聞皆儉素。大有聲譽。不測終年。
冥報記輯書卷第一 卍新續藏第 88 冊 No. 1648 冥
【現代漢語翻譯】 現代漢語譯本 已來雖然做了很多功德，而且都非常精妙，但是曾經少量地互相挪用了三寶（佛、法、僧）之物，因此犯下了無量的罪過。我現在給你的就是《金剛般若》（《金剛般若波羅蜜經》的簡稱）。你如果能自己抄寫一卷，就能讓你所挪用三寶之物的罪過全部消滅。藏師當時立刻回答說，『我雖然抄寫過其他的經書，但是沒有抄寫過《金剛般若》。我只希望病能好，不敢違背您的命令。』既然已經覺悟，弟子再也沒有其他的東西了，只有三衣（僧侶的袈裟）、瓶缽（僧侶的食器）、偏袒（右肩袒露的內衣）、祇支（襯裙）等等，全部都捨棄交給大德（對高僧的尊稱）以及各位弟子，並且抄寫《般若》（指《般若經》），得一百卷。沒過三五天，臨終的時候，清楚地看見阿彌陀佛來迎接，因為經書的威力，得以往生西方極樂世界，不墮入三塗（地獄、餓鬼、畜生三惡道）。
隋朝（581年-618年）東川的釋慧云， 是范陽人。十二歲出家，以遊學聽講為主要事務。到了十八歲，騎著驢子到叔叔家。叔叔看到他的驢子很好，就打算加害他。正拿著刀前往的時候，看見東墻下有一個穿著黃衣服的人，揚起拳頭呵斥他說，『這個道人將來要成為通曉佛法的大師，怎麼忍心要加害他？』叔叔害怕地告訴妻子。妻子說，『你內心不夠堅定，是眼花看錯了吧。』叔叔聽了之後又前往，又看見西墻下有一個穿著黃衣服的人說，『不要殺害道人，如果殺了他，大禍就要降臨了。』叔叔害怕才停止。第二天早上辭別前往姐姐家。叔叔又拿著刀送他，告訴慧云說，『這條路幽深危險，所以送師父您度過難關。』慧云在前面走，正走到深險的地方，叔叔在後面揮刀想要砍他，忽然看見姐夫在旁邊，因此才免於被害。慧云完全不知道這件事。慧云後來學問名聲都很高遠。到了開皇年間（581年-600年），帶領五百個徒弟路過叔叔家，看見叔叔弘揚佛法，深深地為以前的罪過感到慚愧，於是奉獻絹十匹，夫妻一起懺悔。慧云才知道了這件事，於是為他們說法，永遠斷絕惡毒的心。常常用這件事告誡門人說，『我以前如果不乘坐好的東西，怎麼會給別人帶來麻煩呢？』自從預先學習的徒弟們聽說這件事後，都非常節儉樸素，很有聲譽。不知道最終的年齡。
《冥報記》輯書卷第一 卍新續藏第 88 冊 No. 1648 冥
【English Translation】 English version Although Yilai had accumulated great merits, all of which were exquisite, he had used a small portion of the Three Jewels' (Buddha, Dharma, Sangha) property interchangeably, incurring immeasurable offenses. What I am giving you now is the Vajra Prajna (short for the Vajra Prajna Paramita Sutra). If you can transcribe one scroll yourself, it will eliminate all the offenses you incurred from using the Three Jewels' property. The Tibetan teacher immediately replied, 'Although I have transcribed other sutras, I have not transcribed the Vajra Prajna. I only hope my illness will be cured, and I dare not disobey your command.' Now that he was enlightened, the disciple had nothing else left, only the three robes (the monastic robes of a monk), alms bowl (a monk's eating utensil), pianduan (an undergarment exposing the right shoulder), qizhi (underskirt), etc., all of which he relinquished to the Great Virtue (a respectful term for a high-ranking monk) and the disciples, and transcribed one hundred scrolls of the Prajna (referring to the Prajna Sutra). Within a few days, as he was about to pass away, he clearly saw Amitabha Buddha coming to greet him. Due to the power of the sutra, he was able to be reborn in the Western Pure Land and not fall into the Three Evil Paths (hell, hungry ghosts, animals).
釋 Huiyun of Dongchuan in the Sui Dynasty (581-618 CE), was a native of Fanyang. He became a monk at the age of twelve, focusing on traveling and listening to lectures. At the age of eighteen, he rode a donkey to his uncle's house. His uncle saw that his donkey was good and planned to harm him. As he was going with a knife, he saw a person in yellow robes under the east wall, raising his fist and scolding him, 'This Daoist will become a great master who understands the Dharma. How can you bear to harm him?' The uncle fearfully told his wife. His wife said, 'Your heart is not firm; it's just an illusion.' After hearing this, the uncle went again and saw another person in yellow robes under the west wall saying, 'Do not kill the Daoist; if you kill him, great disaster will befall you.' The uncle was afraid and stopped. The next morning, he bid farewell and went to his sister's house. The uncle again took a knife to see him off, telling Huiyun, 'This road is secluded and dangerous, so I am sending you, Master, to get through the difficulty.' Huiyun walked ahead, and just as he reached a deep and dangerous place, the uncle swung his knife from behind to chop him. Suddenly, he saw his brother-in-law beside him, and thus he was spared from harm. Huiyun was completely unaware of this. Later, Huiyun's learning and reputation were high and far-reaching. During the Kaihuang era (581-600 CE), he led five hundred disciples past his uncle's house. Seeing his uncle propagating the Dharma, he deeply regretted his past sins. So he offered ten bolts of silk, and the couple confessed together. Only then did Huiyun learn of this, and he preached to them, forever cutting off their malicious hearts. He often used this matter to admonish his disciples, saying, 'If I had not ridden good things in the past, how would I have troubled others?' Since the disciples who had learned in advance heard of this, they were all very frugal and simple, and had a great reputation. His final age is unknown.
Míng Bào Jì (Records of Retribution) Edited Book, Volume 1 卍 New Continued Canon, Volume 88, No. 1648 Míng
報記輯書
冥報記輯書卷第二
隋大業八年。宜州城東南四十餘里有一家。姓皇甫。居家兄弟四人。大兄小弟並皆勤事生業仁慈忠孝。其第二弟名遷。交遊惡友不事生活。於後一時母在堂內。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。母恨不清閤家。遂鞭打大小。大小皆怨。至後年遷亡。托胎家內母豬腹中。經由三五月產一㹠子。年至兩歲。八月社至。須錢賣遠村社家得錢六百文。社官將去。至於初夜。遂警覺合家大小。先以鼻觸婦。婦眠夢雲。我是汝夫。為取婆六十錢。枉及閤家唐受拷楚。令我作豬。今來償債。今將賣與社家。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。還夢同新婦。兒女亦同夢見一夜裝束令兒及將遷兄。並持錢一千二百。母報兒云。社官儻不肯放。求倍與價。恐天明將殺。馳騎急去。去舍三十餘里。兒既至彼。不說己親。恐辱家門。但云不須殺。今欲贖豬。社官不肯。吾今祭社時至。豬不與君。再三慇勤不放。兄兒怕急。恐慮殺之。私憑一有識解信敬人曾任縣令。具述委曲
【現代漢語翻譯】 現代漢語譯本 《冥報記輯書》卷二
隋朝大業八年（612年），宜州城東南四十多里處有一戶姓皇甫的人家。家中兄弟四人，大哥和小弟都勤勞本分，仁慈忠厚。二弟名叫皇甫遷（人名），結交的都是些不務正業的壞朋友，自己也不事生產。後來有一天，母親在堂屋裡，拿出六十文錢，想要讓家裡人去集市上買東西，就把錢放在床上。母親去了屋后，皇甫遷從外面進來，左右看看沒人，就偷了錢出去私用。母親回來后找不到錢，不知道是兒子偷的，就盤問全家，無論主僕都說沒拿。母親非常生氣，責怪全家，就鞭打家裡所有人，大家都心懷怨恨。後來皇甫遷死了，投胎到自己家裡的母豬腹中。過了三五個月，生下一隻小豬。到兩歲時，八月村社要祭祀，需要錢，就把豬賣給遠村的社官，得了六百文錢。社官把豬帶走。到了晚上，豬就驚醒了全家老小，先用鼻子觸碰皇甫遷的妻子。妻子在睡夢中夢見丈夫說：『我是你的丈夫皇甫遷，因為偷了婆婆六十文錢，連累全家無辜受刑，所以我轉世為豬來償還債務。現在要被賣給社官，社官要把我殺了。你是我妻子，怎麼忍心不告訴兒女來贖我？』妻子第一次做夢，忽然醒來，心裡很害怕，但還是不相信。再次睡著后，又做了同樣的夢。豬又用鼻子觸碰妻子。妻子驚醒后穿好衣服，去堂屋告訴婆婆。婆婆已經起身坐著，也做了和媳婦一樣的夢。兒女們也做了同樣的夢。一夜之間，全家都夢到了。於是婆婆讓兒子和皇甫遷的哥哥帶著一千二百文錢，母親告訴兒子說：『如果社官不肯放豬，就加倍給錢。恐怕天亮就要殺了豬。』他們騎馬急忙趕去。離家三十多里路。兒子到了那裡，沒有說出自己的身份，怕丟了家門，只是說：『不要殺豬，我想要贖豬。』社官不肯，說：『我祭祀的時間快到了，不能把豬給你。』皇甫遷的哥哥和兒子非常著急，擔心豬被殺掉，就私下找了一個有見識、講信用、曾經擔任縣令的人，詳細地講述了事情的經過。
【English Translation】 English version Records of Retribution - Edited Book, Volume 2
In the eighth year of the Daye era of the Sui Dynasty (612 AD), there was a family named Huangfu living more than forty li southeast of Yizhou City. There were four brothers in the family. The eldest and youngest brothers were diligent in their work, kind, loyal, and filial. The second brother, named Huangfu Qian (personal name), associated with bad friends who did not work and was idle. Later, one day, his mother was in the main room and took out sixty coins, intending to send someone to the market to buy something, and placed the coins on the bed. The mother went to the back of the house. Huangfu Qian came in from outside, looked around and saw no one, so he stole the money and used it for his own purposes. When the mother returned, she could not find the money and did not know that her son had taken it. So she questioned the whole family, but everyone, including the servants, said they did not take it. The mother was very angry and blamed the whole family, so she whipped everyone, causing resentment. Later, Huangfu Qian died and was reborn in the belly of a sow in his own home. After three to five months, a piglet was born. When it was two years old, the village was preparing for the August community festival and needed money, so they sold the pig to the community official in a distant village for six hundred coins. The community official took the pig away. That night, the pig awakened the whole family, first touching Huangfu Qian's wife with its nose. The wife dreamed that her husband said, 'I am your husband, Huangfu Qian. Because I stole sixty coins from my mother-in-law, I caused the whole family to be unjustly punished, so I was reborn as a pig to repay the debt. Now I am being sold to the community official, who is going to kill me. You are my wife, how can you bear not to tell our children to redeem me?' The wife had the dream for the first time, and suddenly woke up, feeling scared, but still did not believe it. After falling asleep again, she had the same dream. The pig touched the wife with its nose again. The wife woke up, put on her clothes, and went to the main room to tell her mother-in-law. The mother-in-law had already gotten up and was sitting, and she had the same dream as her daughter-in-law. The children also had the same dream. In one night, the whole family had the same dream. So the mother asked her son and Huangfu Qian's brother to take twelve hundred coins, and the mother told her son, 'If the community official is not willing to release the pig, offer double the money. I am afraid they will kill the pig at dawn.' They rode their horses and hurried away, traveling more than thirty li. When the son arrived there, he did not reveal his identity, fearing to bring shame to his family, but only said, 'Do not kill the pig, I want to redeem it.' The community official refused, saying, 'The time for my community festival is approaching, I cannot give you the pig.' Huangfu Qian's brother and son were very anxious, fearing that the pig would be killed, so they privately found a knowledgeable, trustworthy person who had once served as a county magistrate, and told him the details of the matter.
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。后經多時鄉里並知兒女恥愧。此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。豬徐家卒。信知業報不簡親疏皎若目前。豈不慎歟。長安弘法寺靜琳法師。是遷鄰里。親見其豬。法師傳向道說之。
后隋大業中。雍州長安縣有人姓趙名文若。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。汝生存之時作何福業。文若答王。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。
【現代漢語翻譯】 現代漢語譯本 實情。後來才贖回。贖回豬后，便趕到田野里。哥哥對豬說：『你如果真的是我的弟弟，就應該趕快自己回家。』女兒也對豬說：『如果真的是我的父親，也應該自己回家。』豬聽到這些話，便飛奔著自己回家了。後來過了很久，鄉里人都知道了這件事，兒女們感到羞愧。那些互相嫌棄的鄰居都用豬來譏笑他們。兒女私下對豬說：『父親您因為生前作惡，所以才受此豬身。』兒女們抬不起頭來。父親生前，經常和徐賢者交好。兒女們要給徐家送食物，去那裡供養父親。豬聽到這些話，便流著淚飛奔到徐家。徐家離他們家有四十多里路。在大業十一年（615年）內，這隻豬在徐家去世。由此可知業報不分親疏，清清楚楚地就在眼前。怎能不謹慎呢？長安弘法寺的靜琳法師，是遷居的鄰里，親眼見過這隻豬。法師將此事傳向四處宣說。
后隋大業年間（605-618年），雍州長安縣有個人姓趙名文若。死後經過七天，家人已經準備好棺材，準備入殮。但趙文若卻縮回一隻腳。家人感到害怕，不敢將他放入棺材。趙文若又活了過來。家人高興地詢問原因。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》（Vajra Prajna Sutra）。』閻羅王讚歎說：『好啊，這是第一等的福報。你雖然有福報，但還是先帶你去看一下受罪的地方。』於是派一個人引趙文若向北走了十步，來到一堵墻邊，墻上有一個孔。那人讓趙文若進入孔中。隔壁有人從孔中抓住趙文若的頭拉出來，非常痛苦。出來后，趙文若看見了大地獄，鑊湯等各種刑具，罪人受苦的情形，無法一一述說。還有很多豬、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，為什麼要逼我？』各種畜生都說：『你往日某年某月某地，吃我的頭、腳、四肢，每一塊都被分開，人們各自飲用吃掉，為什麼要否認？』
【English Translation】 English version The truth was revealed later, and they were only able to redeem it then. After redeeming the pig, they drove it to the fields. The elder brother said to the pig, 'If you are truly my younger brother, you should quickly return home on your own.' The daughter also said to the pig, 'If you are truly my father, you should also return home on your own.' Upon hearing these words, the pig ran swiftly back home. Later, after a long time, the villagers all knew about this, and the children felt ashamed. Those neighbors who disliked each other used the pig to mock them. The children privately said to the pig, 'Father, you are suffering this pig's body because of the bad deeds you committed in your previous life.' The children could not hold their heads up. During his lifetime, Father was always on good terms with the wise Xu. The children will send food to the Xu family to support Father there.' Upon hearing these words, the pig ran weeping to the Xu family. The Xu family lived more than forty li away from their home. In the eleventh year of the Daye era (615 AD), the pig died at the Xu family's home. It is clear that karmic retribution does not distinguish between relatives and strangers; it is as clear as day before our eyes. How can we not be cautious? The Dharma Master Jinglin of Hongfa Temple in Chang'an, who was a neighbor who had moved, personally saw this pig. The Dharma Master spread this story everywhere.
During the Daye era (605-618 AD) of the Later Sui Dynasty, there was a man named Zhao Wenruo in Chang'an County, Yongzhou. After he died for seven days, his family prepared the coffin and were about to put him in it. However, Zhao Wenruo retracted one of his feet. The family was afraid and did not dare to put him in the coffin. Zhao Wenruo then came back to life. The family joyfully asked him the reason. Zhao Wenruo said, 'When I died, I saw someone leading me to King Yama (Yama Raja). King Yama asked me, 'What good deeds did you do when you were alive?' Zhao Wenruo replied, 'I uphold the Vajra Prajna Sutra (Diamond Sutra).' King Yama praised, 'Excellent, this is the foremost merit. Although you have merit, I will first show you the places of suffering.' Then he sent someone to lead Zhao Wenruo ten steps north to a wall with a hole in it. The person told Zhao Wenruo to enter the hole. Someone on the other side of the wall grabbed Zhao Wenruo's head from the hole and pulled him out, causing great pain. After coming out, Zhao Wenruo saw the great hell, with cauldrons of boiling water and various instruments of torture, and the suffering of the sinners was indescribable. There were also many pigs, sheep, chickens, fish, geese, ducks, etc., all coming to Zhao Wenruo to demand their lives. Zhao Wenruo said, 'I did not eat your flesh, why are you forcing me?' The various animals all said, 'In the past, on such and such a day, in such and such a place, you ate my head, feet, limbs, every part was separated, and people drank and ate them. Why do you deny it?'
文若見畜引實不敢拒逆。唯知一心念佛。深悔諸罪。不出余言。求與諸畜得活之時具修福善報謝諸畜。見為修福一時放卻。其引使人過將文若至王所。說見受罪處訖。王付一碗釘令文若食之。並用五釘。釘文若頭。項及以手足。然後放過。文若得蘇。具說此事。然患頭痛及以手足。久后修福痛漸得差。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。汝不為吾欲殺生不。驛長答云。實為公欲殺一小羊。文若問云。其羊作何色。答云。是青羖牸羊。文若報云。汝急放卻。吾與價直贖取放之。良由般若威力冥資感應也。
唐邢州司馬柳儉
隋大業十年任岐州岐陽宮監。至義寧元年。為李密來枉被牽引。在大理寺禁。儉常誦金剛般若經。下有兩紙未遍。於時不覺眠。夢見一婆羅門僧。報云。檀越宜早誦經遍。即應得出。儉時忽寤。勤誦不懈。便經二日。至日午時忽有來喚。令儉釋禁。將向朝堂奉來放免。又儉別時夜靜房外誦經。至於三更忽然聞有異香。儉尋香及問家人。處處求香來處不得。然常誦唸晝夜無廢。至於終日計得五千余遍。
唐吳王文學陳郡謝弘敝妻高陽許
【現代漢語翻譯】 現代漢語譯本： 文若看到畜生來牽引，實在不敢拒絕違抗，只知道一心念佛，深深懺悔各種罪過，沒有說其他的話。他請求在這些畜生能夠活命的時候，一起修行福報善事，來報答這些畜生。看到文若要為大家修福，一時就把他放了。牽引他的人帶著文若到閻王那裡，說完他所見到的受罪之處后，閻王拿來一碗釘子讓文若吃下去，並用五顆釘子釘住文若的頭、脖子以及手腳，然後才放他離開。文若醒來后，詳細地說了這件事。然而他患上了頭痛以及手腳疼痛的毛病，很久以後通過修行福報，疼痛才漸漸好轉。從此以後，他精勤地誦持《金剛般若經》（Vajra Prajna Sutra），不敢浪費一寸光陰。只要見到僧人、俗人、親戚、朋友，都勸他們受持《般若經》。後來因為出使，來到一個驛站的廳堂上，暫時休息，好像要睡著了。這時夢見一位穿著青色衣服的婦女急速而來，請求救命。文若驚醒，立刻叫來驛站的負責人問道：『你是不是要為我殺生？』驛站負責人回答說：『確實是想為您殺一隻小羊。』文若問道：『那羊是什麼顏色的？』回答說：『是青色的母山羊。』文若說：『你趕快放了它，我用錢把它贖回來放生。』這實在是《般若經》的威力在暗中資助感應啊。
唐朝(618-907)邢州司馬柳儉
隋朝(581-618)大業十年（614）擔任岐州岐陽宮監。到義寧元年（617），因為李密的牽連而被牽扯，關在大理寺監獄裡。柳儉經常誦讀《金剛般若經》，還有兩頁沒有讀完。這時不知不覺睡著了，夢見一位婆羅門僧人，告訴他說：『施主應該早點把經誦完，就應該可以出去了。』柳儉立刻醒來，勤奮誦讀，毫不懈怠。過了兩天，到中午的時候，忽然有人來叫他，讓他解除禁閉，帶到朝堂上奉旨釋放。還有，柳儉在分別的時候，夜晚安靜的時候在房外誦經，到了三更時分，忽然聞到奇異的香味。柳儉尋找香味並詢問家人，到處尋找香味的來源卻找不到。但他經常誦唸，晝夜不停，一天大概能誦五千多遍。
唐朝(618-907)吳王文學陳郡謝弘敝的妻子高陽許氏
【English Translation】 English version: When Wenruo saw the animals leading him, he dared not refuse or resist. He only knew to single-mindedly recite the Buddha's name, deeply repenting of all his sins, and said nothing else. He requested that when these animals could live, he would cultivate blessings and good deeds together to repay them. Seeing that Wenruo was going to cultivate blessings for everyone, they released him for the time being. The person leading him took Wenruo to King Yama, and after explaining the places of suffering he had seen, King Yama brought a bowl of nails and made Wenruo eat them, and used five nails to nail Wenruo's head, neck, hands, and feet before letting him go. After Wenruo woke up, he explained this matter in detail. However, he suffered from headaches and pain in his hands and feet, and it was only after a long time of cultivating blessings that the pain gradually improved. From then on, he diligently recited the Vajra Prajna Sutra (Diamond Sutra, 金剛般若經), not daring to waste a moment. Whenever he saw monks, laypeople, relatives, or friends, he would encourage them to uphold the Prajna Sutra. Later, because of a mission, he came to the hall of a post station and rested temporarily, seeming to fall asleep. At this time, he dreamed of a woman in green clothes coming quickly, begging for help. Wenruo woke up in surprise and immediately called the head of the post station and asked, 'Are you going to kill for me?' The head of the post station replied, 'Indeed, I was planning to kill a lamb for you.' Wenruo asked, 'What color is the lamb?' He replied, 'It is a blue female goat.' Wenruo said, 'Quickly release it, I will redeem it with money and set it free.' This is truly the power of the Prajna Sutra secretly assisting and responding.
Liu Jian, Sima of Xingzhou in the Tang Dynasty (618-907)
In the tenth year of the Daye era (614) of the Sui Dynasty (581-618), he served as the supervisor of the Qiyang Palace in Qizhou. By the first year of the Yining era (617), he was implicated because of Li Mi and imprisoned in the Dali Temple. Liu Jian often recited the Vajra Prajna Sutra, with two pages not yet finished. At this time, he fell asleep without realizing it and dreamed of a Brahmin monk who told him, 'Lay devotee, you should finish reciting the sutra soon, and you should be able to get out.' Liu Jian woke up immediately and recited diligently without懈怠. After two days, at noon, someone suddenly called him, ordering him to be released from confinement and taken to the court to be released by imperial decree. Also, when Liu Jian was saying goodbye, he recited the sutra outside his room in the quiet night, and at the third watch, he suddenly smelled a strange fragrance. Liu Jian searched for the fragrance and asked his family, but could not find the source of the fragrance anywhere. However, he often recited day and night without ceasing, reciting more than 5,000 times a day.
Xu of Gaoyang, wife of Xie Hongbi of Chen Commandery, a literary scholar of the Prince of Wu in the Tang Dynasty (618-907)
氏
武德初年遇患死。經四日而蘇。說云。被二三十人拘至地獄。未見官府即聞喚。雖不識面似是姑夫沈吉光語音。許問云。語聲似是沈丈。何因無頭。南間人呼姑姨夫。皆為某姓丈也。吉光即以手提其頭。置於膊上。而誡許曰。汝且在此間。勿向西院。待吾為汝造請。即應得出。遂于語處而住。更不東西看。其吉光遷遑似有經紀。凡經再宿。吉光始來語許云。汝今此來。王欲令汝作其女伎。儻引見不須道解絃管。如其不為所悉可引吾為證也。少間有吏抱案引入。王果問之。解絃管不。許云不解。復云。沈吉光具知。王問吉光。答云。不解。王曰。宜早放還不須留也。於時光欲發遣。即共執案人籌度。不解其語。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。亦大見有人受罪。許甚驚懼。乃求于主者曰。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。比蘇時口內皆爛。光即云。可於此人處受一本經記取。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。今見受持讀誦不闕。其經見在。文多不載。蘇活之後吉光尚存。以後二年方始遇害。凡諸親屬有
欲死者。三年以前並於地下預見。許之從父弟仁則說之云耳。
唐遂州人趙文信
至貞觀元年暴死。三日後還得蘇。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。王先喚師。問云。師一生已來修何功德。師答云。貧道從生已來唯誦金剛般若。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。忽有天衣來下引師上天去。王后喚遂州人前。汝從生已來修何功德。其人報王言。臣一生已來不修佛經。唯好庾信文章集錄。王言。其庾信者是大罪人。現此受苦。汝見庾信頗曾識不。其人報云。雖讀渠文章然不識其人。王即遣人引出庾信令示其人。乃見一龜。身一頭多。龜去少時現一人來。口云。我是庾信。為生時好作文章。妄引佛經雜糅。俗書誹謗佛法。謂言不及孔老之教。今受罪報龜身苦也。此人活已。具向親說。遂州之地人多好獵采捕蟲魚。遠近聞見者。共相鑑誡永斷煞業。各發誠心受持般若。迄今不絕。
唐貞觀元年。蓬州儀龍縣丞劉弼。前任江南縣尉時。忽有一鳥于弼房前樹上鳴。土人云。是惡鳥不祥之聲。家逢此鳥煞之不疑。劉弼聞懼。思念欲修功德禳之。不知何福為勝。夜夢一僧遍贊金剛般若經令讀
【現代漢語翻譯】 現代漢語譯本：想要求死的人，在三年前就已經在陰間預先被知曉。這是聽他的堂兄弟仁則說的。
唐朝遂州（今四川遂寧）人趙文信，在貞觀元年（627年）突然暴死。三天後又甦醒過來，自己說：『剛死的時候，被人遮擋擁擠著驅趕著前行，同伴有十個人，一起跟隨到了閻羅王那裡。其中見到一個僧人，閻羅王先叫這位僧人，問道：『您一生以來修了什麼功德？』僧人回答說：『貧僧從出生以來只誦《金剛般若經》。』閻羅王聽到這話，忽然驚起，合掌讚歎說：『善哉！善哉！您既然誦讀《般若經》，應當昇天出世，怎麼會錯誤地來到這裡？』閻羅王話音未落，忽然有天衣降下，引導僧人上天去了。閻羅王之後叫遂州人趙文信上前，問：『你從出生以來修了什麼功德？』趙文信回答閻羅王說：『我一生以來不修佛經，只喜歡庾信的文章集錄。』閻羅王說：『這個庾信是個大罪人，現在正在這裡受苦。你見到的庾信可曾認識？』趙文信回答說：『雖然讀過他的文章，但不認識他本人。』閻羅王就派人引出庾信來給他看，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，說：『我是庾信，因為生前喜歡寫作文章，胡亂引用佛經，雜糅世俗書籍，誹謗佛法，說佛法不如孔子、老子的教義，現在受罪報，變成烏龜身，非常痛苦。』這個人活過來之後，詳細地向親人說了這件事。遂州這個地方的人大多喜歡打獵、捕捉蟲魚，遠近聽到這件事的人，都互相警戒，永遠斷絕殺生之業，各自發誠心受持《般若經》，直到現在也沒有斷絕。
唐朝貞觀元年（627年），蓬州（今四川蓬安）儀龍縣丞劉弼，之前擔任江南縣尉時，忽然有一隻鳥在劉弼房前的樹上鳴叫。當地人說：『這是惡鳥，是不祥的聲音，家裡遇到這種鳥，殺了它不用懷疑。』劉弼聽了很害怕，心想應該修功德來消除災禍，但不知道什麼福德最為殊勝。晚上夢見一個僧人，普遍讚揚《金剛般若經》，勸他誦讀。
【English Translation】 English version: A person who desires to die is foreseen in the underworld three years in advance. This was heard from his cousin Renze.
Zhao Wenxin, a man from Suizhou (present-day Suining, Sichuan) in the Tang Dynasty, died suddenly in the first year of the Zhenguan era (627 AD). Three days later, he revived and said, 'When I first died, I was blocked, crowded, and driven forward, accompanied by ten others. Together, we arrived at the place of King Yama (閻羅王). Among them, I saw a monk. King Yama first called the monk and asked, 'What merits have you cultivated in your life?' The monk replied, 'This humble monk has only recited the Diamond Sutra (金剛般若經) since birth.' Upon hearing this, King Yama suddenly rose, put his palms together, and praised, 'Excellent! Excellent! Since you recite the Prajna Sutra (般若經), you should ascend to heaven and be reborn. How could you mistakenly come here?' Before King Yama finished speaking, heavenly robes descended and guided the monk to ascend to heaven. King Yama then called Zhao Wenxin from Suizhou forward and asked, 'What merits have you cultivated since birth?' Zhao Wenxin replied to King Yama, 'I have not cultivated Buddhist scriptures in my life, but I only like the collected works of Yu Xin (庾信).' King Yama said, 'This Yu Xin is a great sinner and is currently suffering here. Have you ever recognized the Yu Xin you saw?' Zhao Wenxin replied, 'Although I have read his articles, 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 multiple heads. Shortly after the turtle left, a person appeared and said, 'I am Yu Xin. Because I liked to write articles in my life, I recklessly quoted Buddhist scriptures, mixed them with secular books, and slandered the Buddha Dharma, saying that it was not as good as the teachings of Confucius and Laozi. Now I am suffering the retribution of being a turtle, which is very painful.' After this person revived, he told his relatives about this in detail. The people in Suizhou mostly liked to hunt and catch insects and fish. Those who heard about this from far and near warned each other to forever cease the karma of killing. Each sincerely vowed to uphold the Prajna Sutra, and it has not ceased to this day.
In the first year of the Zhenguan era (627 AD) of the Tang Dynasty, Liu Bi, the magistrate of Yilong County in Pengzhou (present-day Pengan, Sichuan), was previously the county lieutenant of Jiangnan County. Suddenly, a bird chirped in the tree in front of Liu Bi's room. The locals said, 'This is an evil bird, an ominous sound. If this bird is encountered in the home, kill it without doubt.' Liu Bi was frightened and thought that he should cultivate merit to dispel the disaster, but he did not know which merit was the most supreme. At night, he dreamed of a monk who universally praised the Diamond Sutra (金剛般若經) and advised him to recite it.
誦百遍。依命即讀。滿至百遍。忽有大風從東北而來。㧞此鳥樹隔舍遙擲巷裡。其拔處坑。縱廣一丈五尺過。后看其風來處。小枝大草並隨風回靡。風止還起如故。知經力不可思議。
唐交州都督遂安公李壽
始以宗室封王。貞觀初罷職歸京第。性好畋獵。常籠鷹數聯。殺他狗喂鷹。既而公疾。見五犬來責命。公謂之曰。殺汝者奴。通達之過。非我罪也。犬曰。通達豈得自在耶。且我等既不盜汝食自於門首過。而枉殺我等。要當相報終不休也。公謝罪請為追福。四犬許之。一白犬不許曰。我既無罪殺我。又未死間。汝以生割我肉。臠臠苦痛。吾思此毒。何有放汝耶。俄見一人。為之請于犬者曰。殺彼于汝無益。放令為汝追福。不亦善乎。犬乃許之。有頃公蘇。遂患偏風支體不隨。於是為犬追福。而公疾竟不差除。延安公竇惲云。夫人之弟。為臨說之耳。
唐雒陽賈道羨
博識多聞尤好內典。貞觀五年為青州司戶參軍事。為公館隘窄無處置經。乃以繩系書案兩腳。仰懸屋上。置內經六十卷。坐臥其下習讀忘倦。日久繩爛。一頭遂絕。案仍儼然不落。亦不傾動。如此良久人始接取。道羨子為隰州司戶。說之云爾。
唐曹州城武人方山開
少善弓矢。尤好畋獵。以之為業。所殺無數。
【現代漢語翻譯】 現代漢語譯本 誦讀一百遍。依照吩咐立即誦讀。滿了百遍，忽然有一陣大風從東北方吹來，將這棵鳥棲之樹連根拔起，遠遠地拋到鄰居家之外的巷子里。樹根拔起的地方留下一個坑，縱橫長寬超過一丈五尺。後來檢視風吹來的方向，小樹枝和高大的草都隨著風向來回搖擺，風停后又恢復原狀。這才知道經書的力量不可思議。
唐朝交州都督遂安公李壽（6世紀-7世紀）， 起初以宗室的身份被封為王。貞觀（627年-649年）初年被罷免官職回到京城府邸。生性喜歡打獵，經常用籠子裝著好幾隻鷹。殺掉別人的狗來喂鷹。不久之後，李壽生病了，看見五隻狗來索命。李壽對它們說：『殺你們的是奴僕通達的過錯，不是我的罪過啊。』狗說：『通達難道可以爲所欲爲嗎？況且我們既沒有偷吃你的食物，只是從你家門口經過，卻被你枉殺。一定要報仇，絕不罷休！』李壽謝罪，請求為它們追福。四隻狗答應了，只有一隻白狗不答應，說：『我既然沒有罪過，你卻殺了我，而且在我還沒死的時候，你還活生生地割我的肉，一塊一塊地讓我痛苦。我想到這種毒害，怎麼會放過你呢？』不久，看見一個人，為李壽向狗求情說：『殺了他對你們沒有好處，放他為你們追福，不也很好嗎？』狗才答應了。過了一會兒，李壽甦醒過來，於是患上了偏癱，肢體不聽使喚。於是為狗追福，但是李壽的疾病最終沒有痊癒。延安公竇惲說，這是他夫人的弟弟親口說的。
唐朝雒陽人賈道羨（7世紀） 博學多聞，尤其喜歡佛經。貞觀五年（631年）擔任青州司戶參軍事。因為官舍狹窄，沒有地方安置經書，就用繩子繫住書案的兩條腿，將書案倒懸在屋頂上，把六十卷佛經放在上面。他坐在或躺在書案下面，學習誦讀，不知疲倦。時間久了，繩子腐爛，其中一頭斷了，書案仍然穩穩當當，沒有掉下來，也沒有傾斜晃動。這樣過了很久，人們才把它接下來。賈道羨的兒子擔任隰州司戶，講述了這件事。
唐朝曹州城武人方山開（7世紀） 從小擅長弓箭，尤其喜歡打獵，以此為職業，所殺的動物無數。
【English Translation】 English version Recite it a hundred times. Follow the order and read immediately. After completing a hundred recitations, suddenly a great wind came from the northeast, uprooting the bird-perched tree and throwing it far away into the alley outside the neighboring house. The pit where the tree was uprooted was more than fifteen feet in length and width. Later, looking at the direction from which the wind came, small branches and tall grass swayed back and forth with the wind, returning to their original state after the wind stopped. Only then did they realize the power of the scripture was inconceivable.
Li Shou (6th-7th century), the Duke of Suian and Governor of Jiaozhou in the Tang Dynasty, was initially enfeoffed as a king due to his status as a member of the imperial clan. In the early years of the Zhenguan era (627-649), he was dismissed from his position and returned to his residence in the capital. He was fond of hunting and often kept several falcons in cages. He would kill other people's dogs to feed the falcons. Soon after, Li Shou fell ill and saw five dogs coming to demand his life. Li Shou said to them, 'It was the fault of the servant Tongda who killed you, not my fault.' The dogs said, 'Could Tongda do as he pleased? Moreover, we neither stole your food nor simply passed by your door, yet you killed us unjustly. We must take revenge and will never give up!' Li Shou apologized and asked to perform meritorious deeds for them. Four dogs agreed, but one white dog refused, saying, 'Since I was innocent, you killed me, and while I was not yet dead, you cut my flesh alive, causing me excruciating pain piece by piece. When I think of this poison, how can I let you go?' Soon, they saw a person pleading with the dogs for Li Shou, saying, 'Killing him will not benefit you. Letting him perform meritorious deeds for you, wouldn't that be good?' Only then did the dogs agree. After a while, Li Shou woke up, but he suffered from hemiplegia, and his limbs did not obey his commands. So he performed meritorious deeds for the dogs, but Li Shou's illness was never cured. Duke Dou Yun of Yan'an said that this was told to him personally by his wife's younger brother.
Jia Daoxian (7th century) of Luoyang in the Tang Dynasty, was learned and knowledgeable, especially fond of Buddhist scriptures. In the fifth year of the Zhenguan era (631), he served as the Registrar of Qingzhou. Because the official residence was narrow and there was no place to put the scriptures, he tied the two legs of the desk with ropes and suspended the desk upside down from the roof, placing sixty volumes of Buddhist scriptures on it. He sat or lay under the desk, studying and reciting tirelessly. After a long time, the ropes rotted, and one end broke, but the desk remained stable, neither falling nor tilting. After a long time, people took it down. Jia Daoxian's son, who served as the Registrar of Xizhou, told this story.
Fang Shankai (7th century) of Chengwu in Caozhou in the Tang Dynasty, was skilled in archery from a young age and especially fond of hunting, making it his profession, killing countless animals.
貞觀十一年死。經一宿蘇云。初死之時被二人引去。行可十餘里。即上一山。三鬼共引山開登梯而進。上欲至頂。忽有一大白鷹。鐵為觜爪。飛來玃開左頰而去。又有一黑鷹。亦鐵觜爪。玃其右肩而去。及至山頂。引而廳事。見一官人。被服緋衣首冠黑幘。謂山開曰。生平有何功德。可並具言之。對曰。立身已來不修功德。官曰。可且引向南院觀望。二人即引南行。至於一城。非常險峻。二人扣城北門數下。門遂即開。見其城中赫然總是猛火。門側有數個毒蛇。皆長十餘丈。頭大如五㪷塊。口中吐火。如欲射人。山開恐懼不知所出。唯知叩頭唸佛而已。門即自開。乃還見官人慾遣受罪。侍者諫曰。山開未合即死。但恐一入此城不可得出。未若且放令修功德。官人放之。令前二人送之。依其舊道而下。復有飛鷹欲玃之。賴此二人援之免脫。下山遂見一坑。其中極穢。逶巡之間遂被二人推入。須臾即蘇爪跡極深。終身不滅。山開於後遂舍妻子。以宅為佛院。常以讀誦為業。
冥報記輯書卷第二 卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書卷第三 拾遺
隋冀州臨黃縣東。有耿伏生者。其家薄有資產。隋大業十一年。伏生母張氏避父。將絹兩匹乞女。數歲之後母遂終亡。變作
【現代漢語翻譯】 現代漢語譯本： 貞觀十一年（637年），山開死了。過了一夜又甦醒過來。剛死的時候，被兩個人引著走，走了大約十幾里路，就上了一座山。三個鬼一起把山打開，讓他登上梯子進去。山開想要到山頂，忽然飛來一隻大白鷹，鐵做的嘴和爪子，飛來抓開他的左臉頰而去。又有一隻黑鷹，也是鐵嘴鐵爪，抓他的右肩膀而去。等到到了山頂，被引到廳事。見到一個官員，穿著緋色官服，頭上戴著黑色帽子，對山開說：『你生平有什麼功德，可以都說出來。』山開回答說：『我立身以來沒有修過什麼功德。』官員說：『可以先引他到南院觀看。』兩個人就引著他向南走，到了一個城，非常險峻。兩個人敲了城北門好幾下，門就開了。看見城裡到處都是猛烈的火焰。門側有幾條毒蛇，都長十多丈，頭大如五斗的容器，口中吐火，好像要射人。山開非常恐懼，不知道該怎麼辦，只知道叩頭唸佛而已。門就自己開了，於是又見到了那個官員，官員想要判他受罪。侍者勸諫說：『山開不應該死，只是恐怕一旦進入這個城就出不來了，不如先放他回去修行功德。』官員就放了他，讓先前那兩個人送他，沿著原來的路下來。又有飛鷹想要抓他，幸虧這兩個人幫助他才免於被抓。下了山就看見一個坑，裡面非常骯髒。猶豫之間就被兩個人推進去了，一會兒就甦醒了，爪子的痕跡非常深，終身都沒有消失。山開後來就捨棄了妻子，把住宅改為佛院，經常以讀誦佛經為業。
《冥報記輯書》卷第二 卍新續藏第 88 冊 No. 1648 《冥報記輯書》
《冥報記輯書》卷第三 拾遺
隋朝冀州臨黃縣東邊，有一個叫耿伏生的人，他家稍微有些財產。隋朝大業十一年（615年），耿伏生的母親張氏瞞著丈夫，將兩匹絹送給女兒，幾年之後母親就去世了，轉世變成了...
【English Translation】 English version: In the eleventh year of the Zhenguan reign (637 AD), Shan Kai died. He revived after a night. When he first died, he was led away by two people. They walked for about ten li (Chinese mile), then ascended a mountain. Three ghosts together opened the mountain, and he climbed the ladder to enter. As Shan Kai was about to reach the top, suddenly a large white eagle with iron beak and claws flew over and tore open his left cheek. Then a black eagle, also with iron beak and claws, tore at his right shoulder. When he reached the top of the mountain, he was led to a hall. He saw an official dressed in scarlet robes and wearing a black cap, who said to Shan Kai, 'What merits have you accumulated in your life? You may tell them all.' Shan Kai replied, 'Since I established myself, I have not cultivated any merits.' The official said, 'You may first be led to the South Courtyard to observe.' The two people then led him south, to a city that was extremely steep and dangerous. The two knocked on the north gate of the city several times, and the gate opened immediately. He saw that the city was filled with fierce flames. Beside the gate were several poisonous snakes, all over ten zhang (Chinese unit of length) long, with heads as large as five-dou (Chinese unit of volume) containers, spitting fire from their mouths as if to shoot people. Shan Kai was terrified and did not know what to do, only knowing to kowtow and recite the Buddha's name. The gate then opened by itself, and he saw the official again, who wanted to sentence him to punishment. An attendant advised, 'Shan Kai should not have died yet, but I fear that once he enters this city, he will not be able to get out. It would be better to let him go back and cultivate merits.' The official released him, ordering the two people to send him back, following the old path. Again, there were flying eagles wanting to grab him, but fortunately, these two people helped him escape. After descending the mountain, he saw a pit, which was extremely filthy. In his hesitation, he was pushed into it by the two people. He revived after a short while, with extremely deep claw marks that never disappeared throughout his life. Shan Kai later abandoned his wife and children, converted his residence into a Buddhist temple, and constantly engaged in reading and reciting scriptures.
Collected Writings from the Record of Dark Retribution, Volume 2 Supplement to the Wan (卍) New Collection, Volume 88, No. 1648, Collected Writings from the Record of Dark Retribution
Collected Writings from the Record of Dark Retribution, Volume 3, Addenda
East of Linhuang County in Jizhou during the Sui Dynasty, there was a man named Geng Fusheng, whose family had some property. In the eleventh year of the Daye reign (615 AD) of the Sui Dynasty, Geng Fusheng's mother, Zhang, hid it from her husband and gave two bolts of silk to her daughter. Several years later, the mother died and was reborn as...
母豬。在其家生。復產二肫。伏生並已食盡。遂使不產伏生即召屠兒出賣。未取之間有一客僧。從生乞食。即于生家少停。將一童子入豬圈中游戲。豬語之言。我是伏生母。為于往日避生父眼取絹兩匹乞女。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。屠兒逐至僧房。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。家中曾失絹不。生報僧云。父存之日曾失絹兩匹。又問。姊妹幾人。生又報云。唯有一姊。姊與縣北公乘家。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。托其女夢雲還債既畢得生善處。兼勸其女更修功德。
唐武德年中。隰州大寧人賀悅永興。為鄰人牛犯其稼穡。乃以繩勤牛舌斷。永興後生子三人。並皆瘖啞不能言語。
唐括州刺史樂安任義方
武德年中死。經數日而蘇。自云。被引見閻羅王。王令人引示地獄之處。所說與佛經不殊。又云。地下晝日昏暗如霧中行。於時其家以義方心上少有熅氣。遂
【現代漢語翻譯】 現代漢語譯本： 一頭母豬在伏生家中產崽，又生了兩隻小豬。伏生讓母豬把小豬都吃掉了。於是母豬不再產崽，伏生就叫屠夫來賣掉它。還沒來得及賣，有個雲遊僧人來伏生家乞食，稍作停留。他讓一個童子進入豬圈中玩耍。豬對童子說：『我是伏生的母親，因為過去瞞著生父，拿了兩匹絹送給女兒，因此獲罪變成母豬。生下的兩個孩子都被吃掉了，償還債務已經完畢，不再有虧欠。現在伏生要叫屠夫來賣我，請你替我告訴他。』童子把豬說的話全部告訴了僧人。僧人當時很生氣地說：『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，豬見到童子，又說：『屠夫馬上就要來了，為什麼還不替我告訴他？』童子再次告訴僧人，僧人還是不相信。過了一會兒，屠夫來抓豬。豬跳出豬圈，跑到僧人床下。屠夫追到僧人的房間。僧人說：『豬來投奔我，現在我把它贖買下來。』於是拿出三百文錢贖買了豬。後來僧人悄悄地問伏生：『你家曾經丟過絹嗎？』伏生告訴僧人說：『父親在世的時候曾經丟過兩匹絹。』僧人又問：『你有幾個姐妹？』伏生又說：『只有一個姐姐，嫁到縣北公乘家。』僧人就把童子說的話全部告訴了伏生。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，託夢給女兒說償還債務已經完畢，得以投生到好的地方，並勸女兒更加修習功德。
唐武德年間（618-626年），隰州大寧人賀悅永興，因為鄰居的牛踐踏了他的莊稼，就用繩子勒斷了牛的舌頭。永興後來生了三個兒子，都成了啞巴，不能說話。
唐括州刺史樂安人任義方，
在武德年間（618-626年）去世，過了幾天又甦醒過來。他說自己被帶去見了閻羅王（Yama-raja，掌管地獄之王）。閻羅王讓人帶他參觀地獄的各個地方，所說的和佛經上描述的沒有差別。他還說，地下的白天昏暗，就像在霧中行走一樣。當時，他家人發現任義方心口上還有一點溫熱的氣息，於是……
【English Translation】 English version: A sow gave birth in Fu Sheng's house and produced two piglets. Fu Sheng had the sow eat all the piglets. Consequently, the sow stopped producing offspring, so Fu Sheng summoned a butcher to sell it. Before the sale could take place, a wandering monk came to Fu Sheng's house to beg for food and stayed for a short while. He sent a young boy into the pigpen to play. The pig said to the boy, 'I am Fu Sheng's mother. In the past, I hid two bolts of silk from my father and gave them to my daughter, and for this sin, I was transformed into a sow. The two children I bore were eaten. Having repaid my debt, I owe nothing more. Now Fu Sheng wants to call a butcher to sell me. Please tell him this for me.' The boy told the monk everything the pig had said. The monk was angry and said, 'You are crazy. How could a pig speak such words?' Then he went to sleep. After another day, the pig saw the boy and said, 'The butcher is coming soon. Why haven't you told him?' The boy told the monk again, but the monk still didn't believe him. A little later, the butcher came to take the pig. The pig jumped out of the pigpen and ran under the monk's bed. The butcher chased it to the monk's room. The monk said, 'The pig has come to me for refuge. Now I will redeem it.' So he took out three hundred coins and redeemed the pig. Later, the monk secretly asked Fu Sheng, 'Have you ever lost any silk in your house?' Fu Sheng told the monk, 'When my father was alive, we lost two bolts of silk.' The monk asked, 'How many sisters do you have?' Fu Sheng said, 'I only have one sister, who is married to the Gongcheng family north of the county.' The monk told Fu Sheng everything the boy had said. Fu Sheng was filled with grief and wept uncontrollably, and he began to care for the pig mother with great devotion. After several days, the pig suddenly died of its own accord and appeared in a dream to its daughter, saying that it had finished repaying its debt and was able to be reborn in a good place, and it encouraged its daughter to cultivate more merit.
During the Wu-de era (618-626 AD) of the Tang Dynasty, He Yue Yongxing of Daning in Xi Prefecture, because his neighbor's ox trampled his crops, used a rope to cut off the ox's tongue. Yongxing later had three sons, all of whom were mute and unable to speak.
Ren Yifang of Le'an, the prefect of Kuo Prefecture during the Tang Dynasty,
died during the Wu-de era (618-626 AD). After several days, he revived. He said that he had been taken to see Yama-raja (閻羅王, the King of Hell). Yama-raja had someone show him the various places in hell, and what he described was no different from what is described in the Buddhist scriptures. He also said that the daytime underground was dim, as if walking in a fog. At that time, his family discovered that there was still a little warmth in Ren Yifang's chest, so...
即請僧行道。義方乃于地下聞其讚唄之聲。王撿其案謂之吏曰。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。見一大坑當道。意欲跳過。遂落坑中。應時即起。論說地獄畫地成圖。其所得俸祿皆造經像。曾寫金剛般若千餘部。義方自說。
冀州故觀城人姜滕生
武德末年忽遇惡疾。遂入蒙山。醫療積年不損。后始還家。身體瘡爛手足指落。夜眠忽夢見一白石像。可長三尺許。謂之曰。但為我續手令爾即差。至旦忽憶。于武德初年在黍地裡打雀。于故村佛堂中。取維摩經。裂破用系杖頭嚇雀。有人見者云道裂經大罪。滕生反更惡罵。遂入堂中打白石像。右手總落。夢中所見宛然舊像。遂往佛前頭面作禮。盡心悔過。雇匠續其像手。造經四十卷。營一精舍。一年之內病得痊癒。鄉人號為聖像。其堂及像並皆見在。
唐慈州刺史太原王千石
性自仁孝以沉謹見稱。尤精內典信心練行。貞觀六年父憂居喪過禮。一食長齋柴毀骨立。廬于墓左負土或墳。夜中常誦佛經。宵分不寢。每聞擊磬之聲非常清徹。兼有異香延及數里。道俗聞者莫不驚異。
唐河間邢文宗
家接幽燕。稟性粗險。貞觀年中。忽遭惡風疾。旬日之間眉須落盡。於後就寺歸懺。
【現代漢語翻譯】 現代漢語譯本 於是請僧人舉行佛事。義方在地下聽到了讚唄的聲音。閻王檢視他的案卷，對判官說：『他不應該死，為什麼抓錯了？』於是放他回去。義方出來，經過三道關卡，關卡的官吏都睡著了。送他的人說：『只要循著唄聲，就立刻能到家。』他看見一個大坑擋在路上，想要跳過去，就掉進坑裡。立刻醒來，講述地獄的情景，畫地成圖。他把所得的俸祿都用來建造經像，曾經抄寫《金剛般若經》一千多部。這是義方自己說的。
冀州故觀城人姜滕生
唐武德年間（618-626年）末年，忽然得了重病，於是進入蒙山求醫，治療多年沒有好轉，後來才回家。身體潰爛，手腳指頭脫落。晚上睡覺時，忽然夢見一尊白石像，大約三尺多高，對他說：『只要為我續上手，你的病立刻就好。』到早晨忽然想起，在唐武德年間（618-626年）初年，在黍地裡打麻雀，在故村的佛堂中，取《維摩經》，撕破用來繫在杖頭上嚇唬麻雀。有人看見的人說撕裂經書是大罪。姜滕生反而更加惡罵。於是進入堂中打白石像，右手完全脫落。夢中所見完全是以前的石像。於是到佛前磕頭作揖，盡心悔過，僱工匠續上石像的手，建造經書四十卷，營建一處精舍。一年之內病就痊癒了。鄉里人稱之為聖像。佛堂和佛像都還在。
唐慈州刺史太原人王千石
天性仁慈孝順，以沉穩謹慎著稱。尤其精通佛法，信心堅定，修行刻苦。唐貞觀六年（632年），父親去世，守喪超過禮制，長期吃素，身體消瘦，骨瘦如柴。在墓地左邊搭廬居住，背土修墳。夜裡常常誦讀佛經，深夜不睡。常常聽到擊磬的聲音非常清澈，還有奇異的香味蔓延到幾里之外。僧人和俗人聽到的沒有不感到驚異的。
唐河間人邢文宗
家鄉靠近幽州和燕州，天性粗獷兇險。唐貞觀年間（627-649年），忽然得了嚴重的風病，十天之內眉毛鬍鬚全部脫落。之後到寺廟懺悔。
【English Translation】 English version Then he asked the monks to perform Buddhist rituals. Yi Fang heard the sounds of praise and chanting from underground. King Yama examined his case file and said to the clerk, 'He should not have died yet. Why was he mistakenly brought here?' So he released him to return. Yi Fang came out and passed through three checkpoints, where the officials were all asleep. The person who escorted him said, 'Just follow the sound of the chanting, and you will immediately arrive home.' He saw a large pit blocking the road and tried to jump over it, but he fell into the pit. He immediately woke up and described the scenes of hell, drawing a map on the ground. He used all his salary to build scriptures and statues, and he had copied the Diamond Sutra more than a thousand times. This is what Yi Fang himself said.
Jiang Tengsheng, a resident of Guancheng in Jizhou
In the late years of the Wude era (618-626 AD) of the Tang Dynasty, he suddenly contracted a severe illness. So he went to Mount Meng to seek medical treatment, but after many years of treatment, he did not improve. Later, he returned home. His body was ulcerated, and his fingers and toes fell off. One night, he suddenly dreamed of a white stone statue, about three feet tall, who said to him, 'If you restore my hand, your illness will be cured immediately.' In the morning, he suddenly remembered that in the early years of the Wude era (618-626 AD) of the Tang Dynasty, he was shooting sparrows in the millet fields. In the old village's Buddhist hall, he took the Vimalakirti Sutra, tore it up, and used it to tie it to the top of his staff to scare away sparrows. Someone who saw it said that tearing up the scripture was a great sin. Jiang Tengsheng instead cursed even more. So he entered the hall and struck the white stone statue, and its right hand completely fell off. What he saw in the dream was exactly the old statue. So he went before the Buddha, prostrated himself, and sincerely repented. He hired craftsmen to restore the statue's hand, made forty copies of the scriptures, and built a hermitage. Within a year, his illness was completely cured. The villagers called it the Holy Statue. The hall and the statue are still there.
Wang Qianshi of Taiyuan, the prefect of Cizhou in the Tang Dynasty
Was known for his benevolence and filial piety, and for his prudence and conscientiousness. He was especially proficient in Buddhist scriptures, had firm faith, and practiced diligently. In the sixth year of the Zhenguan era (632 AD) of the Tang Dynasty, when his father died, he observed mourning beyond the prescribed rituals, maintained a long-term vegetarian diet, and became emaciated. He lived in a hut to the left of the tomb and carried soil to build the grave. At night, he often recited Buddhist scriptures and stayed up late. He often heard the sound of a chime, which was very clear and penetrating, and there was also a strange fragrance that spread for several miles. Those who heard it, both monks and laypeople, were amazed.
Xing Wenzong of Hejian in the Tang Dynasty
His home was near Youzhou and Yanzhou, and he was by nature rough and dangerous. In the Zhenguan era (627-649 AD) of the Tang Dynasty, he suddenly contracted a severe wind disease, and within ten days, all his eyebrows and beard fell out. Later, he went to the temple to repent.
自云。近者使向幽州路。逢一客將絹十餘疋。迥澤無人。因即卻殺。此人云。將向城內欲買經紙。終不得免。少間屬一老僧復欲南出遇文宗。懼事發覺揮刀擬僧。僧叩頭曰。乞存性命。誓願終身不言。文宗殺之。棄之草間。經二十餘日。行還過僧死處。時當暑月。疑皆爛壞。試往視之。儼如生日。宗因下馬以䇿筑僧之口。口出一蠅。飛鳴清徹。直入宗鼻。久悶不出。因得大患。歲余而死。
唐齊州高遠縣人杜通達
貞觀年中。縣丞命令送一僧向北。通達見僧經箱。謂言。其中總是絲絹。乃與妻共計擊僧殺之。僧未死間。誦咒三兩句。遂有一蠅飛人其鼻。久悶不出。通達眼鼻遽喎眉須即落。迷惑失道精神沮喪。未幾之間便遇惡疾。不經一年而死。臨終之際蠅遂飛出。還入妻鼻。其妻得病。歲余復卒。
唐雍州陸孝政
貞觀年中為右衛隰川府左果毅。孝政為性躁急。多為殘害。府內先有蜜蜂一龕。分飛聚于宅南樹上。孝政於時遣人移就別龕。其蜂未去之間。孝政大怒遂煮熱湯一盆。就樹沃蜂。總以死盡。殆無遣子。至明年五月。孝政于廳晝寢。忽有一蜂螫其舌上。遂即洪腫塞口。數日而卒。
唐咸陽有婦女姓梁
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。此婦女合死以不。有人更赍一案勘云。與合死者同姓名。所以追耳。官人來左右即欲放還。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。梁生平唯有兩舌惡罵之罪。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。少時如睡而覺。家人視其舌上。猶大爛腫。從此已后永斷酒肉。至今猶存。
唐太史令傅弈
本太原人。隋末徙至扶風。少好博學。善天文歷數。聰辯能劇談。自武德貞觀二十許年。常為太史令。性不信佛法。每輕僧尼。至以石像為磚瓦之用。至貞觀十四年秋暴病卒。初弈與同伴傅仁均薛賾。併爲太史令。賾先負仁均錢五千未償而仁均死後。賾夢見仁均。言語如平常。賾曰。因先所負錢當付誰。仁均曰。可以付泥犁人。賾問。泥梨人是誰。答曰。太史令傅弈是也。既而寤。是夜少府監馮長命又夢。己在一處多見先亡人。長命聞經文說罪福之報。未知當定有不。答曰。皆悉有之。又問曰。如傅弈者。生平不信。死受何報。答曰。罪福定有。然傅弈已被配越州。為泥犁人矣(言泥犁者。依經翻為無間［大地獄苦］也)長命旦入殿見薜賾。因說所夢。賾又自說泥犁人之事。二人同夜闇相符會。共嗟嘆之
【現代漢語翻譯】 現代漢語譯本： 『官人，根據案卷執筆記錄，（發現）有很多侍從，令人調查審問說：『這個婦女該死嗎？』有人又拿來一份案卷覈對，說：『（這個婦女）與該死的人同名同姓，所以才抓捕她。』官人左右的人就想放她回去。梁氏對官人說：『不知道我梁氏還有什麼別的罪過，請讓我受罪后回家。』官人就命令覈對案卷，說：『梁氏一生只有兩舌惡罵的罪過，沒有其他罪過。』就命令一個人拔她的舌頭，一個人拿著斧頭砍她，每天數次，一共經過七天，才送她回家。起初感覺像掉進深淵，過了一會兒像睡著了醒來。家人看她的舌頭上，還是又大又爛。從此以後永遠斷絕酒肉。至今還活著。
唐朝太史令傅弈（614年-654年）
原本是太原人，隋朝末年遷到扶風。年輕時喜歡博覽群書，擅長天文曆法，聰明善辯，能說會道。從武德（618年-626年）到貞觀（627年-649年）二十多年，一直擔任太史令。性格不相信佛法，經常輕視僧尼，甚至把石像當作磚瓦使用。到貞觀十四年（640年）秋天，突然生病去世。當初傅弈與同伴傅仁均、薛賾一起擔任太史令。薛賾先前欠傅仁均五千錢沒有償還，傅仁均死後，薛賾夢見傅仁均，說話像平常一樣。薛賾說：『因為先前欠的錢應當付給誰？』傅仁均說：『可以付給泥犁人。』薛賾問：『泥犁人是誰？』回答說：『太史令傅弈就是。』醒來后，當天晚上少府監馮長命也做了一個夢，自己在一個地方看到很多已經去世的人。馮長命聽到經文說罪福的報應，不知道是否真的有。回答說：『都有。』又問：『像傅弈這樣的人，生平不相信，死後會受到什麼報應？』回答說：『罪福是確定的。然而傅弈已經被分配到越州，做泥犁人了（說泥犁，按照佛經翻譯是無間[大地獄苦]）。』馮長命早上入殿拜見薛賾，於是說了自己做的夢。薛賾又自己說了泥犁人的事。兩個人同一晚上做的夢相互符合，共同感嘆這件事。
【English Translation】 English version: 『Official, according to the case file, there are many attendants. It is ordered to investigate and interrogate, saying: 『Should this woman die?』 Someone brought another case file to verify, saying: 『(This woman) has the same name as the one who should die, so she was arrested.』 The official's attendants wanted to release her. Ms. Liang said to the official: 『I don't know what other crimes I, Liang, have committed. Please let me suffer the punishment and then go home.』 The official then ordered to check the case file, saying: 『Liang has only the sin of double-tongued malicious slander in her life, and no other crimes.』 He then ordered one person to pull out her tongue and another to chop it with an axe, several times a day, for a total of seven days, before sending her home. At first, it felt like falling into a deep abyss, and after a while, it was like falling asleep and waking up. Her family saw that her tongue was still large and rotten. From then on, she forever abstained from alcohol and meat. She is still alive today.
Fu Yi (614-654), the Grand Astrologer of the Tang Dynasty
Originally from Taiyuan, he moved to Fufeng at the end of the Sui Dynasty. In his youth, he loved to read widely, was good at astronomy and calendar calculations, was intelligent and eloquent, and could talk well. From the Wude (618-626) to the Zhenguan (627-649) periods, for more than twenty years, he served as the Grand Astrologer. By nature, he did not believe in Buddhism, often despised monks and nuns, and even used stone statues as bricks and tiles. In the autumn of the fourteenth year of Zhenguan (640), he suddenly fell ill and died. Initially, Fu Yi and his companions Fu Renjun and Xue Ze served as Grand Astrologers together. Xue Ze had previously owed Fu Renjun five thousand coins and had not repaid them. After Fu Renjun died, Xue Ze dreamed of Fu Renjun, who spoke as usual. Xue Ze said: 『To whom should I pay the money I owed before?』 Fu Renjun said: 『You can pay it to the Nili person.』 Xue Ze asked: 『Who is the Nili person?』 He replied: 『The Grand Astrologer Fu Yi is.』 After waking up, that night, Feng Changming, the Shao Fu Jian (Director of the Imperial Workshop), also had a dream, in which he saw many deceased people in one place. Feng Changming heard the scriptures saying about the retribution of sin and blessing, and did not know if it was really true. He replied: 『They all exist.』 He also asked: 『What kind of retribution will a person like Fu Yi, who did not believe in it during his lifetime, receive after death?』 He replied: 『Sin and blessing are certain. However, Fu Yi has already been assigned to Yuezhou to be a Nili person (saying Nili, according to the Buddhist scriptures, it is Avici [the suffering of the great hell]).』 Feng Changming entered the palace in the morning to see Xue Ze, and then told him about his dream. Xue Ze also told about the Nili person. The dreams of the two people coincided on the same night, and they both sighed at this matter.
。罪福之事不可不信。賾既見徴。仍送錢付弈。併爲說夢。后數日間而弈忽卒。初亡之日大有惡徴。不可具說。臨在殿庭。親見二官。說夢皆同。
唐兗州鄒縣人
姓張。忘字。曾任縣尉。貞觀十六年欲詣京赴選。途經太山因而謁廟祈福。廟中府君及夫人。並諸子等皆現形像。張時遍禮拜訖至於第四子。傍見其儀容秀美。同行五人。張獨祝曰。但得四郎交遊詩賦舉酒一生分畢何用仕宦。及行數里忽有數十騎馬揮鞭而至。從者云是四郎。四郎曰。向見兄垂殷故來仰謁。因而言曰。承兄欲選。然今歲不合得官。復恐前途將有災難。不復須去也。張不從之執別而去。行經一百餘里。張及同伴夜行被賊劫掠。裝具並盡。張遂祝曰。四郎豈不相助。有頃四郎車騎畢至。驚嗟良久。即令左右追捕其賊。顛仆迷惑卻來本所。四郎命人決杖數十。其賊䏶膞皆爛已而別去。四郎指一大樹。兄還之日於此相呼也。是年張果不得官而歸。至本期處大呼四郎。俄而即至。乃引張云。相隨過宅。即有飛樓綺觀架迥陵虛。雉堞參差非常壯麗。侍衛峻峙同王者所居。張既入中無何。四郎即云。須參府君始可安坐。乃引張入。經十餘重門趍走而進。至大堂下。謁拜而見府君。非常偉絕。張時戰懼不敢仰視。判官判事似用朱書。字皆大。府君
命侍宣曰。汝乃能與我兒交遊。深為善道。宜停一二日宴聚。隨便好去。即令引出至一別館。盛設珍羞海陸畢備。絲竹奏樂歌吹盈耳。即與四郎同室而寢。已經一宿。張至明旦因而遊戲庭序裴回往來。遂窺一院正見其妻于眾官人前著枷而立。張還堂中意甚不悅。四郎怪問其故。張具言之。四郎大驚云。不知嫂來此也。即自往造諸司法所。其類乃有數十人。見四郎來咸走下階重足而立。以手招一司法近前。具言此事。司法報曰。不敢違命。然須白錄事知。遂召錄事。錄事許諾云。仍須夾此案。于眾案之中方便同判始可得耳。司法乃斷云。此婦女勘別案內。嘗有寫經持齋功德不合即死。遂放令歸。張與四郎洟泣而別立之。仍囑張云。唯作功德可以益壽。張乘本馬。其妻從四郎借馬。與妻同歸。妻雖精魂事同平素。行欲至家。去舍可百步許忽不見。張大怖懼走至家中。即逢男女號哭又知已殯。張即呼兒女急往發之。開棺見妻忽起即坐。囅然笑曰。為憶男女勿怪先行。於是已死經六七日而蘇也。兗州土人說之云爾。
冥報記輯書卷第三 卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書卷第四
唐隴西李知禮
少趫捷善弓射。能騎乘兼攻放彈。所殺甚多。有時罩魚不可勝數。貞
【現代漢語翻譯】 現代漢語譯本： 侍從宣令說：『你能和我的兒子交往，深入瞭解善道，應該停留一兩天，宴飲聚會，然後隨意離去。』隨即命令將張引到另一處館舍，盛大地擺設各種珍貴的美味佳餚，海陸食物應有盡有，絲竹音樂演奏，歌唱吹奏之聲不絕於耳。並讓張和四郎同室而寢，已經過了一夜。張到第二天早晨，在庭院中游戲，徘徊往來，於是窺視到一個院子，正看見四郎的妻子在眾官吏面前戴著枷鎖站立。張回到堂中，心中很不高興。四郎奇怪地詢問他原因，張把事情詳細地告訴了他。四郎大吃一驚說：『不知道嫂子也在這裡。』隨即親自前往拜訪各司法部門，這類部門有數十個。司法官員們見到四郎前來，都走下臺階，恭敬地站立。四郎用手招來一位司法官員到近前，詳細地說明了這件事。司法官員稟告說：『不敢違抗命令，但必須稟告錄事知。』於是召來錄事。錄事答應說：『仍然需要把這個案件夾在眾多案件之中，方便一起判決才可以。』司法官員於是判決說：『這個婦女在勘別案卷中，曾經有寫經持齋的功德，不應該立刻死去。』於是放她回家。張和四郎流著眼淚告別，張仍然騎著原來的馬，四郎借給他的妻子一匹馬，和妻子一同回家。他的妻子雖然是精魂，但事情如同平時一樣。將要到家時，距離家舍大約一百步左右，忽然不見了。張非常害怕，跑到家中，正碰上家人男女哭號，又知道妻子已經殯葬。張立即呼喚兒女，趕緊去挖開棺材。打開棺材，看見妻子忽然起身就坐，笑著說：『因為思念兒女，不要怪我先走了。』於是已經死了六七天而復活了。兗州當地人這樣說。 《冥報記輯書卷第三》 卍新續藏第 88 冊 No. 1648 《冥報記輯書》 《冥報記輯書卷第四》 唐朝隴西人李知禮（公元618年-907年） 年少時敏捷勇武，擅長弓箭射擊，能騎馬，兼能用彈弓射擊，殺死的動物很多。有時用網捕魚，數量多得數不清。唐貞觀（公元627年-649年）年間
【English Translation】 English version: The attendant announced, 'You are able to associate with my son and deeply understand the path of goodness. You should stay for a day or two for feasting and gatherings, and then leave at your leisure.' Immediately, he ordered Zhang to be led to another residence, where a grand feast was prepared with all kinds of precious delicacies, both from the sea and the land, and the sounds of silk and bamboo music, singing and playing, filled the air. Zhang was made to sleep in the same room as Si Lang, and one night passed. The next morning, Zhang was playing in the courtyard, wandering back and forth, when he spied a courtyard and saw Si Lang's wife standing in front of the officials, wearing a cangue. Zhang returned to the hall, feeling very unhappy. Si Lang asked him in surprise for the reason, and Zhang told him the story in detail. Si Lang was greatly shocked and said, 'I didn't know my sister-in-law was here.' Immediately, he went to visit the various judicial departments, of which there were dozens. When the judicial officials saw Si Lang coming, they all came down the steps and stood respectfully. Si Lang beckoned one of the judicial officials to come closer and explained the matter in detail. The judicial official reported, 'I dare not disobey the order, but I must report it to the recording secretary.' So he summoned the recording secretary. The recording secretary agreed, saying, 'It is still necessary to include this case among the many cases, and it can only be judged together conveniently.' The judicial official then ruled, 'This woman, in the investigation of the case, has had the merit of writing scriptures and observing fasts, and should not die immediately.' So he released her to return home. Zhang and Si Lang parted with tears, and Zhang still rode his original horse. Si Lang lent his wife a horse, and she returned home with Zhang's wife. Although his wife was a spirit, things were as usual. When they were about to reach home, about a hundred steps away from the house, she suddenly disappeared. Zhang was very frightened and ran home, where he met his family, men and women, weeping and wailing, and learned that his wife had already been buried. Zhang immediately called his children and quickly went to dig open the coffin. When they opened the coffin, they saw his wife suddenly get up and sit down, smiling and saying, 'Because I missed my children, don't blame me for leaving first.' Thus, she had been dead for six or seven days and then revived. The local people of Yanzhou said this. Collected Writings from the Records of the Underworld, Volume 3 Supplement to the Buddhist Canon, Volume 88, No. 1648, Collected Writings from the Records of the Underworld Collected Writings from the Records of the Underworld, Volume 4 Li Zhili of Longxi (Gansu) during the Tang Dynasty (618-907) In his youth, he was quick and brave, skilled in archery, able to ride horses, and also skilled in using slingshots, killing many animals. Sometimes he used nets to catch fish, and the number was countless. During the Zhenguan era (627-649) of the Tang Dynasty
觀十九年微患。三四日即死。乃見一鬼。並牽馬一疋。大於俗間所乘之馬。謂知禮曰。閻羅王追公。乃令知禮乘馬。須臾之間。忽至王前。王約束云。遣汝討賊。必不得敗。敗即殺汝。有同侶二十四人。向東北望。賊不見邊際。天地盡昏。埃下如雨。知禮等敗。語同行曰。王教嚴重。寧向前死不可敗歸。知禮回馬前射三箭。以後諸賊似稍卻縮。數滿五發賊遂敗散。事畢謁王。王責知禮。汝敵雖退何為初戰之時即敗。以麻辮髮。並縛手足。臥在石上。以大石鎮而用磨之。前後四人體並潰爛。次到知禮勵聲叫曰。曏者賊敗。並是知禮之力。還被王殺。無以勵后。王遂釋放更無屬著。恣意遊行凡經三日。向于西北出行入一墻院。禽獸一群可滿三畝餘地。總來索命漸相逼近。曾射殺一雌犬。直向前嚙其面。次及身體無不被傷。見三大鬼。各長一丈五尺。圍亦如之。共剝知禮皮肉。須臾總盡。唯面及目白骨。兼見五藏。及以此肉分乞禽獸。其肉落而復生。生而復剝。如此三日。苦毒之甚不可勝記。事畢大鬼及禽獸等。忽然總失。知禮回顧不見一物。遂即逾墻南走。莫知所之。意中似如一跳千里。復見一鬼逐及知禮。乃以鐵籠罩之。有無數魚競來唼食。良久鬼遂到回。魚亦不見。其家舊供養一僧。其僧先死。來與知禮去籠。語知禮
云。檀越大饑。授之三丸白物如棗。令禮啖之。時便大飽。而語之曰。檀越還家。僧亦別去。禮到所居宅北見一大坑。其中有諸槍槊攢植不可得過。見其兄女並婢赍箱。並有錢絹及一器飲食在坑東北。知禮心中將此婢及以侄女遊戲。意甚怪之。回首北望即見一鬼。挺劍直進。知禮惶懼委身投坑。即得蘇也。自從初死至於重生。凡經六日。后問家中。乃是侄女持紙錢絹。解送知禮。當時所視。乃見銅錢絲絹也。
唐貞觀二十年征龜茲。有薩孤訓者。為行軍倉曹參軍。及屠龜茲城。后乃于精舍剝佛面取金。旬日之間眉毛總落。還至伊州。乃于佛前悔過。所得金者皆回造功德。未幾眉毛復生。
唐吳郡陸懷素家。貞觀二十年失火屋宇總焚。爰及精廬並從煙滅。有一函金剛般若波羅蜜經獨存。經函及褾軸並盡。唯有經字竟不被燒。爾時人聞者莫不驚歎。懷素即高陽許仁則前妻之兄。仁則當時目睹。於後具自言之。
唐雍州醴泉縣東陽鄉人楊師操
至貞觀初任司竹監。后因公事遷任藍田縣尉。貞觀二十一年。為身老還家躬耕為業。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。縣司以操曾在朝流亦與顏色。然操長惡不悛數忓擾官司。覓鄉人事過無問大小常生恐嚇。于自村社之內。無事
【現代漢語翻譯】 現代漢語譯本： 一位檀越（dàn yuè，施主）遇到大饑荒。僧人給了他三顆棗子大小的白色丸藥，讓他禮拜后吃下去。當時他就飽了。僧人對他說：『檀越回家吧，我也要告辭了。』檀越回到他所居住的宅子北面，看到一個大坑，其中插滿了各種槍槊，無法通過。看到他的侄女和婢女拿著箱子，裡面有錢絹和一器飲食，在坑的東北面。知禮心中將此婢女和侄女當成玩樂對象，心裡感到非常奇怪。回頭向北望去，就看到一個鬼，挺著劍直衝過來。知禮非常害怕，委身跳入坑中，立刻就甦醒了。自從初死到重生，總共經過了六天。後來問家中，才知道是侄女拿著紙錢絹，去解救知禮。當時所看到的，乃是銅錢絲絹。
唐貞觀二十年（646年）征討龜茲（qiū cí，古代西域國名）。有薩孤訓（sà gū xùn）這個人，擔任行軍倉曹參軍。等到屠城龜茲后，竟然在精舍（jīng shè，精舍是早期佛教寺院的名稱）剝佛面取金。十天之內眉毛全部脫落。回到伊州（yī zhōu）后，就在佛前懺悔過錯，將所得的金子全部用來造功德。沒過多久眉毛又長了出來。
唐朝吳郡（wú jùn）陸懷素（lù huái sù）家。貞觀二十年（646年）失火，房屋全部焚燬。連同精廬（jīng lú，指精舍）也一起被煙火燒燬。只有一個裝有金剛般若波羅蜜經（jīn gāng bō rě bō luó mì jīng）的盒子倖存。經函和褾軸（biāo zhóu，書卷的封皮和卷軸）都燒燬了，只有經書上的字竟然沒有被燒燬。當時人們聽到這件事沒有不驚歎的。懷素是高陽（gāo yáng）許仁則（xǔ rén zé）前妻的哥哥。仁則當時親眼目睹，之後詳細地說了這件事。
唐朝雍州（yōng zhōu）醴泉縣（lǐ quán xiàn）東陽鄉（dōng yáng xiāng）人楊師操（yáng shī cāo），
在貞觀初年（627年左右）擔任司竹監（sī zhú jiàn）。後來因為公事調任藍田縣尉（lán tián xiàn wèi）。貞觀二十一年（647年），因為年老還家務農。然而楊師操天性惡毒，說話粗暴。一生以來喜歡看到別人的過錯。每當鄉人有什麼事就記錄下來告官。縣裡因為楊師操曾經在朝廷做過官，也對他另眼相看。然而楊師操長期作惡不改，多次干擾官府，尋找鄉人的過錯，無論大小常常恐嚇他們。在自己的村社之內，無事
【English Translation】 English version: A Dānapati (檀越, a donor) encountered a great famine. A monk gave him three white pills the size of jujubes, instructing him to prostrate and then eat them. He was immediately full. The monk said to him, 'Dānapati, return home, and I shall also depart.' The Dānapati returned to the north of his residence and saw a large pit filled with various spears and lances, making it impossible to pass. He saw his niece and a maidservant carrying boxes containing money, silk, and a vessel of food to the northeast of the pit. Knowing that Zhili (知禮) regarded this maidservant and niece as objects of amusement, he felt very strange. Looking back to the north, he saw a ghost wielding a sword and charging straight at him. Zhili (知禮) was terrified and threw himself into the pit, immediately regaining consciousness. From the initial death to rebirth, a total of six days had passed. Later, he asked his family and learned that it was his niece who had brought paper money and silk to redeem Zhili (知禮). What he had seen at the time were copper coins and silk.
In the 20th year of the Zhenguan reign (貞觀, 646 AD) of the Tang Dynasty, there was a campaign against Kucha (龜茲, an ancient kingdom in the Western Regions). There was a man named Sa Gu Xun (薩孤訓), who served as a military granary adjutant. After the city of Kucha (龜茲) was sacked, he peeled gold from the face of a Buddha in a Vihara (精舍, early Buddhist monastery). Within ten days, all his eyebrows fell out. Upon returning to Yizhou (伊州), he repented before the Buddha, using all the gold he had obtained to create merit. Before long, his eyebrows grew back.
In the Tang Dynasty, in the family of Lu Huaisu (陸懷素) of W郡 (Wú Jùn). In the 20th year of the Zhenguan reign (貞觀, 646 AD), a fire broke out, and all the houses were burned down. Even the Aranya (精廬, referring to a Vihara) was destroyed by the fire. Only a box containing the Vajracchedika Prajnaparamita Sutra (金剛般若波羅蜜經) survived. The box and the Byaksho (褾軸, cover and scroll axis of a book) were burned, but the characters on the sutra were not burned at all. At that time, everyone who heard about this was amazed. Huaisu (懷素) was the elder brother of the former wife of Xu Renzhe (許仁則) of Gaoyang (高陽). Renzhe (仁則) witnessed it at the time and later recounted the event in detail.
Yang Shicao (楊師操) of Dongyang Township (東陽鄉), Liquan County (醴泉縣), Yongzhou (雍州) in the Tang Dynasty,
Served as Sizhujian (司竹監) in the early years of the Zhenguan reign (貞觀, around 627 AD). Later, due to official business, he was transferred to Lantian County (藍田縣) as a county lieutenant. In the 21st year of the Zhenguan reign (貞觀, 647 AD), he returned home due to old age and engaged in farming. However, Yang Shicao (楊師操) was inherently malicious and spoke rudely. Throughout his life, he enjoyed seeing the faults of others. Whenever the villagers had any matters, he would record them and report them to the authorities. The county treated Yang Shicao (楊師操) with respect because he had once served in the court. However, Yang Shicao (楊師操) persisted in his evil ways, repeatedly interfering with the government, seeking out the faults of the villagers, and constantly intimidating them, regardless of the size of the matter. Within his own village community, without any reason
橫生整理。大小譏訶是非浪作。但有牛羊蹤暴士女相爭。即將向縣。縣令斐瞿曇用為煩碎。初二三回與理。后見事繁不與理。操后經州。或上表聞徹。噁心日盛。人皆不喜見操自知性惡。亦向人說云。吾性多急暴口。從武德已來四度受戒。持行禮拜。日誦經論。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。操見遂共溫涼訖。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。唯心上少㬉。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。唯見火星流出臭煙熢𤍗。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。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。有片侵𣣋實不能忍。今
【現代漢語翻譯】 現代漢語譯本 橫生整理。大大小小的譏諷、呵斥、是非爭端層出不窮。只要有牛羊踐踏莊稼，百姓們就會互相爭鬥。一開始會告到縣裡，縣令斐瞿曇覺得非常煩瑣。最初兩三次還受理，後來見事情繁多就不再受理。事情接著鬧到州里，甚至有人上表奏聞朝廷。楊師操的惡念日益增長，人們都不喜歡見到他。楊師操自己也知道自己性情不好，也對人說：『我性子急躁，容易發怒。自從武德年間（618-626）以來，我四次受戒，堅持修行禮拜，每天誦讀經書，勸人向善。然而，只要有大小事情侵犯到我，我就忍受不了。』後來到了永徽元年（650）四月七日夜裡，忽然有一個人從東方來，騎著白馬，穿著青色的衣服，直接來到楊師操的家門前。楊師操見到他，就和他寒暄了一番。那人說：『東陽大監特意派我來追你，因為你從出生以來，就被毒害之心纏繞，不能捨棄。遇到人就勸人向善，自己持戒卻不完全，慳吝貪婪，不肯施捨。還自稱有善心，供養三寶，卻從未佈施過一分錢財。雖然口頭上說慚愧，心中卻另有算計，迷惑擾亂凡夫俗子。因此，特來召喚你。』須臾之間，來人不見了。楊師操身在門前，忽然倒地，口不能言，只有心口稍微溫暖。家人將他抬進屋裡，臥床不起。楊師操的魂魄已經到了東陽都錄處。當時府君還在大堂處理公務，沒有退堂。楊師操就私自進入各個曹司，只見那裡有各種案幾牀蓆，非常巨大精美。也有囚犯，有的帶著枷鎖，披頭散髮，有的坐著、站著、走動著。這樣的罪人，數不勝數。楊師操向東走，經過一處地方，那裡的孔洞極小，只能看到火星流出，散發著臭氣。人無法站立。又有兩個人，手持鐵棒，正在修理門首。楊師操就問那兩個拿著鐵棒的人：『這是什麼地方？』那曹司回答說：『這是猛火地獄，是用來懲罰那些持戒不全的人，或者修行到一半就停止的人，明知故犯的人，死後就會進入這裡。聽說有一個叫楊師操的人，一生喜歡議論別人的過錯，經常告官說別人的壞話，遇到人就假裝慚愧，只要有一點點侵犯，就忍受不了。現在……』 English version Heng Sheng compiled this. There were constant petty criticisms, rebukes, and disputes. Whenever cattle or sheep trampled crops, the people would fight among themselves. Initially, they would report to the county, but the county magistrate, Fei Qutan (name of the magistrate), found it troublesome. He would handle the first two or three cases, but later, seeing the multitude of affairs, he stopped handling them. The matters would then escalate to the prefecture, and some would even submit memorials to the court. Yang Shi Cao's (name of a person) evil thoughts grew daily, and people disliked seeing him. Yang Shi Cao himself knew his bad temper and would say to others, 'I am quick-tempered and easily angered. Since the Wu De era (618-626), I have taken vows four times, diligently practicing rituals and prostrations, reciting scriptures daily, and exhorting people to do good. However, I cannot tolerate even the slightest offense against me.' Later, on the night of the seventh day of the fourth month in the first year of Yong Hui (650), suddenly a person came from the east, riding a white horse and wearing green clothes, directly to Yang Shi Cao's door. Yang Shi Cao greeted him warmly. The person said, 'The Dongyang (name of a place) supervisor has specially sent me to pursue you because you have been entangled by poisonous thoughts since birth and cannot relinquish them. You advise people to do good, but you do not fully uphold the precepts yourself, being stingy and greedy, unwilling to give. You claim to have good intentions and make offerings to the Three Jewels (Buddha, Dharma, Sangha), but you have never given a single penny. Although you say you are ashamed, you harbor other plans in your heart, confusing and misleading ordinary people. Therefore, I have been sent to summon you.' In an instant, the person disappeared. Yang Shi Cao, standing at the door, suddenly fell to the ground, unable to speak, with only a slight warmth in his chest. His family carried him into the house and laid him down, but he did not wake up overnight. Yang Shi Cao's spirit had already arrived at the Dongyang capital records office. At that time, the prefect was still handling official business in the main hall, not yet dismissed. Yang Shi Cao secretly entered the various departments, where he saw various desks and mats, very large and exquisite. There were also prisoners, some wearing shackles, disheveled, some sitting, standing, or walking. The number of such sinners was countless. Yang Shi Cao walked east, passing a place where the holes were extremely small, only seeing sparks flowing out, emitting a foul odor. People could not stand there. There were also two people, holding iron rods, repairing the front of the gate. Yang Shi Cao asked the two people holding the rods, 'What is this place?' The official replied, 'This is the fierce fire hell, intended to punish those who do not fully uphold the precepts, or those who stop cultivating halfway, those who knowingly violate the rules, will enter here after death. I heard that there is a person named Yang Shi Cao, who likes to discuss the faults of others throughout his life, often accusing others to officials, pretending to be ashamed when he meets people, and cannot tolerate even the slightest offense. Now...'
【English Translation】 Heng Sheng compiled this. Petty criticisms, rebukes, and disputes arose frequently. Whenever cattle or sheep trampled crops, the people would fight among themselves. Initially, they would report to the county, but the county magistrate, Fei Qutan (name of the magistrate), found it troublesome. He would handle the first two or three cases, but later, seeing the multitude of affairs, he stopped handling them. The matters would then escalate to the prefecture, and some would even submit memorials to the court. Yang Shi Cao's (name of a person) evil thoughts grew daily, and people disliked seeing him. Yang Shi Cao himself knew his bad temper and would say to others, 'I am quick-tempered and easily angered. Since the Wu De era (618-626 AD), I have taken vows four times, diligently practicing rituals and prostrations, reciting scriptures daily, and exhorting people to do good. However, I cannot tolerate even the slightest offense against me.' Later, on the night of the seventh day of the fourth month in the first year of Yong Hui (650 AD), suddenly a person came from the east, riding a white horse and wearing green clothes, directly to Yang Shi Cao's door. Yang Shi Cao greeted him warmly. The person said, 'The Dongyang (name of a place) supervisor has specially sent me to pursue you because you have been entangled by poisonous thoughts since birth and cannot relinquish them. You advise people to do good, but you do not fully uphold the precepts yourself, being stingy and greedy, unwilling to give. You claim to have good intentions and make offerings to the Three Jewels (Buddha, Dharma, Sangha), but you have never given a single penny. Although you say you are ashamed, you harbor other plans in your heart, confusing and misleading ordinary people. Therefore, I have been sent to summon you.' In an instant, the person disappeared. Yang Shi Cao, standing at the door, suddenly fell to the ground, unable to speak, with only a slight warmth in his chest. His family carried him into the house and laid him down, but he did not wake up overnight. Yang Shi Cao's spirit had already arrived at the Dongyang capital records office. At that time, the prefect was still handling official business in the main hall, not yet dismissed. Yang Shi Cao secretly entered the various departments, where he saw various desks and mats, very large and exquisite. There were also prisoners, some wearing shackles, disheveled, some sitting, standing, or walking. The number of such sinners was countless. Yang Shi Cao walked east, passing a place where the holes were extremely small, only seeing sparks flowing out, emitting a foul odor. People could not stand there. There were also two people, holding iron rods, repairing the front of the gate. Yang Shi Cao asked the two people holding the rods, 'What is this place?' The official replied, 'This is the fierce fire hell, intended to punish those who do not fully uphold the precepts, or those who stop cultivating halfway, those who knowingly violate the rules, will enter here after death. I heard that there is a person named Yang Shi Cao, who likes to discuss the faults of others throughout his life, often accusing others to officials, pretending to be ashamed when he meets people, and cannot tolerate even the slightest offense. Now...'
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。殷心懺悔改卻毒心。即隨往生。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。操得穌已具述此事。操於後時便向惠靖禪師處改過懺悔。身今見在。年至七十有五。每一食長齋六時禮懺。操田臨官道。因行看麥。見牛三頭暴食麥苗。操就牛慚愧。不復驅出。歸家後日行麥不死。但有牛跡。涇陽西界有陳王佛堂。多人聚集。操向眾人具述其事。道俗驚怪禮懺彌殷。其夜作夢見有人來語操云。我是使人故來誡你。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。
唐冀州頓丘縣有老母姓李
年可七十。無子孤老。唯有奴婢兩人。家鎮酤酒。添灰少量分毫經紀。貞觀年中因病氣斷。死經兩日。兇器已具。但以心上少溫。然始蘇活。口云。初有兩人並著赤衣。門前召出之。有上符遣追。便即隨去。行至一城。有若州郭。引到側院。見一官人。衣冠大袖憑案而坐。左右甚多。階下大有著枷鎖人。防援如
【現代漢語翻譯】 現代漢語譯本：想把他送到這裡來，所以要整治他。這個人今天是四月八日（日期不確定）。他的家人為楊師操的身後事佈施齋飯。曹司平章還想放他回去，但還沒決定。我在這裡等楊師操。楊師操便叩頭行禮，自稱：『弟子就是楊師操，希望您能行個方便，怎樣才能脫離這裡？』那人回答說：『你只要至誠禮拜十方諸佛，真心懺悔，改掉惡毒的心，就能隨佛往生，不會來到這裡。』即使懷有惡意，只要在一生中能夠悔改，就像菩薩的修行一樣，不惜身命也能往生凈土。楊師操聽了這些話后，就按照教導，坦白罪過，慇勤懺悔，於是被放回家。三天後，他活了過來。楊師操甦醒后，詳細地講述了這件事。之後，楊師操便向惠靖禪師那裡改過懺悔，現在還活著，年紀七十五歲。每頓飯都吃長齋，每天六時禮拜懺悔。楊師操的田地靠近官道，有一次他去看麥子，看到三頭牛正在糟蹋麥苗。楊師操對著牛感到慚愧，沒有再驅趕它們。回家后，他發現被牛踐踏過的麥子並沒有死，只是留下了牛的腳印。涇陽西邊有陳王佛堂（含義不確定），很多人聚集在那裡。楊師操向眾人詳細地講述了這件事，道士和俗人都感到驚訝，更加虔誠地禮拜懺悔。當天晚上，他做夢夢見有人來告訴楊師操說：『我是奉命來告誡你的，既然你已經停止作惡，就不再追究你了。只要你勤奮誠懇地修善，就不用擔心。』有僧人見到楊師操，把這件事告訴了臨說。 唐朝（618年-907年）冀州頓丘縣有一位姓李的老母親，年紀大約七十歲，沒有兒子，孤苦伶仃。只有兩個奴婢。家裡靠賣酒為生，在酒里摻少量灰來賺取微薄的利潤。貞觀年間（627年-649年）因病氣絕，死了兩天。喪葬用品已經準備好了，但發現她心口還有一點溫度，然後就甦醒了。她說：『起初有兩個人，都穿著紅色的衣服，在門前叫我出去。他們拿著上面的符命來追我，我就跟著他們去了。走到一座城，像州城的城郭一樣。把我帶到側院，見到一位官員，穿著寬大的衣袖，靠在桌案上坐著，左右有很多侍從。臺階下有很多帶著枷鎖的人，防守得很嚴密。』
【English Translation】 English version: They wanted to send him here, so he was being disciplined. This person's day is the eighth day of the fourth month (date uncertain). His family is making offerings of food and alms for Yang Shi Cao's afterlife. The Cao Si Ping Zhang (title uncertain) also wants to release him, but a decision hasn't been made. I am here waiting for Yang Shi Cao. Yang Shi Cao then kowtowed and bowed, calling himself: 'This disciple is Yang Shi Cao, I hope you can grant me a favor, how can I escape from here?' That person replied: 'You only need to sincerely worship the Buddhas of the ten directions, sincerely repent, and change your poisonous heart, then you can be reborn with the Buddha and will not come here.' Even if you harbor malice, as long as you can repent in this lifetime, like the practice of a Bodhisattva, not cherishing your life, you can be reborn in the Pure Land. After hearing these words, Yang Shi Cao followed the teachings, confessed his sins, and repented diligently, so he was released home. Three days later, he came back to life. After Yang Shi Cao woke up, he described the incident in detail. Afterwards, Yang Shi Cao repented to Zen Master Huijing, and is still alive now, at the age of seventy-five. He eats vegetarian food every meal and performs repentance rituals six times a day. Yang Shi Cao's field is near the official road. Once, he went to check on the wheat and saw three cows trampling on the wheat seedlings. Yang Shi Cao felt ashamed towards the cows and did not drive them away. After returning home, he found that the wheat trampled by the cows had not died, but only left hoof prints. There is a Chen Wang Buddha Hall (meaning uncertain) west of Jingyang, where many people gather. Yang Shi Cao told everyone about this in detail, and both Taoists and laypeople were surprised and worshiped and repented even more sincerely. That night, he dreamed that someone came to tell Yang Shi Cao: 'I am here to warn you on orders. Since you have stopped doing evil, we will no longer pursue you. As long as you diligently and sincerely cultivate goodness, you don't need to worry.' A monk saw Yang Shi Cao and told Lin about it. During the Tang Dynasty (618-907 AD), in Dunqiu County, Jizhou, there was an old mother named Li, about seventy years old, without sons, lonely and old. She only had two servants. The family made a living by selling wine, adding a small amount of ash to the wine to earn meager profits. During the Zhenguan era (627-649 AD), she died of illness for two days. Funeral supplies had been prepared, but it was discovered that there was still a little warmth in her heart, and then she woke up. She said: 'At first, there were two people, both wearing red clothes, who called me out in front of the door. They had a warrant from above to chase me, so I followed them. I went to a city, like the outer walls of a prefecture. They took me to a side courtyard, where I saw an official, wearing wide sleeves, sitting leaning on a desk, with many attendants around him. Below the steps were many people wearing shackles, heavily guarded.'
生。官府者遣問老母。何因行濫酤酒多取他物。擬作法華經已向十年何為不造。老母具言。酒使婢作。量亦是婢。經已付錢一千文與隱師。即遣追婢。須臾即至。勘當元由。婢即笞四十放還。遣問隱師。報云。是實。乃語老母云。放汝七日去。經了當來得生善處。遂爾得活。復有人問。勘校老母。初死之時。婢得惺悟久而始蘇。腹背青腫。蓋是四十杖跡。隱禪師者。本是客僧。配寺頓丘。年向六七十。自從出家即頭陀乞食。常一食齋。未嘗暫輟。遠近大德並皆敬慕。老母病死之後。隱師夢有赤衣人來問。夢中答云。造經是實。老母乃屈鄉閭眷屬及隱禪師行道。雇諸經生眾手寫經。經了正當七日。還見往者二人來前。母云。使人已來。並皆好住。聲絕即死。隱師見存。道俗欽敬。
唐貞觀中。有人任嶲州一縣令。往高昌。于寺得一真珠像。至京師諸大寺。欲與千貫錢買之。不肯。遂毀破。賣得一千三百貫。后月餘患腫。寤寐之間。見一僧云。何因毀壞尊像。遂遣人㧞其舌。長尺餘。苦痛呻吟。數日而死。德安縣令薛達。備知此事。
唐顯慶三年。徐玉任晉州刺史之時。有屠兒在市東弄。殺一豬。命斷湯燖。皮毛並落。死經半日。貪殺余豬。未及開解。至曉以刀破腹。長劃腹。下一刀刃猶未入腹。其豬忽起走
【現代漢語翻譯】 現代漢語譯本： 生（指死後復生）。官府派人詢問老母，問她為何違規賣酒，多收他人財物，又說她打算抄寫法華經已經十年，為何遲遲不抄？老母如實回答，酒是婢女釀的，份量也是婢女量的，經書已經付了一千文錢給隱禪師。官府立即派人追捕婢女，不久就抓到了，查明情況后，打了婢女四十板子放她走了。又派人去問隱禪師，隱禪師說確有此事。於是官府對老母說，放你七天假，經書抄完后，你自然會投生到好地方。老母就這樣活了過來。又有人問，覈實老母的情況，當初她死的時候，婢女昏迷了很久才醒來，腹部和背部青腫，那是捱了四十板子的痕跡。隱禪師，原本是客居的僧人，被分派到頓丘寺，年紀大約六七十歲，自從出家后就一直苦行乞食，每天只吃一頓齋飯，從未間斷。遠近的德高望重之人都很敬佩他。老母病死之後，隱禪師夢見有穿紅衣服的人來問他，夢中回答說，抄經是真事。老母於是請了鄉里的親戚和隱禪師做法事，僱傭了許多經生一起抄經。經書抄完正好是第七天，又看見之前來的兩個人來到面前。老母說，使者已經來了，大家都好好住著吧。說完就斷氣死了。隱禪師還活著，受到道士和俗人的尊敬。
唐貞觀年間（627-649年），有人擔任嶲州的一個縣令，前往高昌，在寺廟裡得到一尊真珠佛像（用珍珠裝飾的佛像）。到了京城各大寺廟，想用一千貫錢買下它，但寺廟不肯。於是縣令毀壞了佛像，賣得一千三百貫錢。過了一個多月，縣令得了腫脹病，睡夢中，看見一個僧人說，你為何毀壞我的佛像？於是派人拔掉了他的舌頭，長一尺多，痛苦不堪，幾天後就死了。德安縣令薛達，詳細地瞭解了這件事。
唐顯慶三年（658年），徐玉擔任晉州刺史的時候，有個屠夫在集市東邊宰豬，豬被殺死後，用開水燙，皮毛都脫落了，死了半天。屠夫貪圖宰殺剩下的豬，還沒來得及開膛破肚。到了第二天早上，用刀破開豬的肚子，長長地劃了一刀，下一刀刀刃還沒入腹，那豬突然站起來跑了。
【English Translation】 English version: A person came back to life. The local government officials sent someone to ask the old mother why she was illegally selling wine and overcharging others, and why she hadn't started copying the Lotus Sutra after planning to do so for ten years. The old mother truthfully replied that the wine was made by the maid, and the measurements were also done by the maid. She had already paid 1,000 wen (ancient Chinese currency) to the recluse monk for the sutra. The officials immediately sent someone to arrest the maid, and she was brought in shortly. After investigating the matter, the maid was flogged forty times and released. They then sent someone to ask the recluse monk, who confirmed the story. So the officials said to the old mother, 'You are granted seven days of leave. After the sutra is copied, you will naturally be reborn in a good place.' And so the old mother came back to life. Someone then asked about the old mother's situation. When she initially died, the maid was unconscious for a long time before waking up, with bruises on her abdomen and back, which were the marks from the forty strokes. The recluse monk, originally a visiting monk, was assigned to Dunqiu Temple, and was about sixty or seventy years old. Since becoming a monk, he had practiced asceticism and begged for food, eating only one vegetarian meal a day, without ever stopping. He was greatly admired by virtuous people from far and wide. After the old mother died of illness, the recluse monk dreamed that a person in red clothes came to ask him. In the dream, he replied that the sutra copying was true. The old mother then invited relatives from the village and the recluse monk to perform rituals, and hired many scribes to copy the sutra together. The sutra was completed exactly on the seventh day, and she saw the two people who had come before. The old mother said, 'The messengers have already arrived, everyone please stay well.' After saying that, she died. The recluse monk is still alive, respected by both Daoists and laypeople.
During the Zhenguan period (627-649 AD) of the Tang Dynasty, a man serving as a county magistrate in Xizhou went to Gaochang and obtained a pearl statue of Buddha (a Buddha statue decorated with pearls) from a temple. Upon arriving at the major temples in the capital, he wanted to buy it for 1,000 strings of cash, but the temples refused. So the magistrate destroyed the statue and sold it for 1,300 strings of cash. More than a month later, the magistrate developed a swelling disease. In his dreams, he saw a monk saying, 'Why did you destroy my statue?' So he sent someone to pull out the magistrate's tongue, which was more than a foot long. He suffered greatly and died after a few days. Xue Da, the county magistrate of De'an, knew about this matter in detail.
In the third year of Xianqing (658 AD) of the Tang Dynasty, when Xu Yu was serving as the prefect of Jinzhou, there was a butcher slaughtering a pig in the east market. After the pig was killed, it was scalded with boiling water, and its skin and hair fell off. It had been dead for half a day. The butcher, greedy to slaughter the remaining pigs, had not yet disemboweled it. The next morning, he cut open the pig's belly with a knife, making a long cut. Before the blade could enter the abdomen with the next cut, the pig suddenly stood up and ran away.
出門。直入市西壁。至一賢者店內床下而臥。市人競往看之。屠兒猶執刀逐走。看者問其所由。屠兒答云。我一生已來殺豬未曾聞見此事。猶欲將去。看者數百人。皆瞋責屠兒。競出錢贖得。諸人共為造舍安置。身毛久始得生。胭下及腹下瘡處差已作大肉疣。粗如臂許。出入往來常不污其室。性潔不同余豬。至四五年方卒(并州晉陽縣人王同仁徐王府［掾］正具見說之)。
僧義孚
青社人。解琴。寓於江陵龍興寺。行止詭譎。府主優容之。俾赍錢帛。詣西川寫藏經。或有人偷竊社戶所造藏經出貨。義孚以廉價贖之。其羨財。遂為所有。一旦發覺賣經者。斃于枯木下。此僧雖免罪。未久得疾。兩唇反引。有似驢口。具熱痛不可忍也。人皆畏見。苦楚備極而死。同寺有數輩。販鬻經像。懼而舍財。修功德以孚爲鑑戒。
冥報記輯書卷第四 卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書卷第五
唐隴西李義琰
貞觀年中為華州縣尉。此縣忽失一人莫知所在。其父兄疑一仇怨家所害。詣縣陳請。義琰案之不能得決。夜中執燭委細窮問。至乙夜義琰據案俯首不覺。死人即至。猶帶被傷之狀云。某被傷姓名。被打殺置於某所井中。公可早檢。不然恐被移向他處。
不可覓得。義琰即親往覓。果如所陳。尋而仇家云始具伏。當時聞見者。莫不驚歎。
唐西京清禪寺先有純金像一軀。長一尺四寸。重八十兩。隋文帝之所造也。貞觀十四年。有賊孫德信。偽造璽書。將一閹豎子詐稱來遣取像。寺僧聞奉來索不敢拒付之。經宿事發。像身已被鑄破唯頭不銷。太宗大怒處以極刑。德信未死之間。身已爛壞遍體瘡潰。寺僧更加金如法鑄成。
唐隴西李思一
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。蒙王放歸。于王前見相州滏陽縣法觀寺僧辯圭。又見會福寺僧弘亮及慧寶三人。並在王前。辯答見冥官云。慧寶死時未至宜修功德。辯圭弘亮今歲必死。辯圭等是年果相繼卒。后寺僧令一巫者就弘亮等舊房召二僧問之。辯圭曰。我為破齋今受大苦。兼語諸弟子等曰。為我作齋救披苦難。弟子輩即為營齋。巫者又云。辯圭已得免罪。弘亮云。我為破齋兼妄持人長短。今被拔舌痛苦。不能多言。相州智力寺僧慧永等說之。
唐曹州離狐人仕智揩
少好釋典不仕。不妻娶。被僧衣服隱居泰山。以讀誦為事。貞觀二十一年。于山中遇患垂死。以袈裟覆體昏然如夢。見老母及美女數十人屢來相擾。
【現代漢語翻譯】 現代漢語譯本：無法找到（丟失的物品）。義琰便親自前去尋找，果然如（失主）所說。不久，仇家也開始認罪伏法。當時聽到和看到這件事的人，沒有不驚歎的。 唐朝西京（長安，即今西安）清禪寺先前有一尊純金佛像，高一尺四寸，重八十兩，是隋文帝（楊堅，541-604）時期所造。貞觀十四年（640），有個叫孫德信的賊人，偽造皇帝的詔書，將一個閹人打扮成皇帝派來的使者，前來索要佛像。寺里的僧人聽說是奉旨前來，不敢拒絕，便將佛像交給了他。過了一夜，事情敗露，佛像的身體已經被熔燬，只有頭部沒有被銷燬。唐太宗（李世民，598-649）大怒，判處孫德信極刑。孫德信還沒死的時候，身體就已經腐爛壞掉，全身潰爛。寺里的僧人又重新加上黃金，按照原來的樣子將佛像鑄成。 唐朝隴西（今甘肅省東南部）人李思一，現在居住在相州（今河南省安陽市）的滏陽縣。貞觀二十年（646）正月已經死了，過了一天後又甦醒過來。這件事記載在《冥報記》中。到了永徽三年（652）五月，他又死了，過了一夜后又甦醒過來。他說是因為壽命未盡，蒙閻王放他回來。他在閻王面前見到了相州滏陽縣法觀寺的僧人辯圭，又見到了會福寺的僧人弘亮和慧寶三人，都在閻王面前。辯圭回答冥官說，慧寶死的時候還不到時候，應該修功德；辯圭和弘亮今年必定會死。辯圭等人在當年果然相繼去世。後來寺里的僧人讓一個巫婆到弘亮等人生前住過的房間，招來這兩個僧人的魂魄詢問情況。辯圭說：『我因為破戒，現在遭受極大的痛苦。』並告訴他的弟子們說：『為我做齋，救我脫離苦難。』弟子們就為他舉辦了齋會。巫婆又說，辯圭已經得到免罪。弘亮說：『我因為破戒，還妄議他人的是非長短，現在被拔掉舌頭，非常痛苦，不能多說話。』相州智力寺的僧人慧永等人講述了這件事。 唐朝曹州（今山東省菏澤市）離狐縣人仕智揩，從小就喜歡佛經，不做官，也不娶妻，穿著僧人的衣服隱居在泰山，以誦讀佛經為事。貞觀二十一年（647），在山中生病，生命垂危，用袈裟蓋住身體，昏昏沉沉地像做夢一樣，看見老母親和幾十個美女多次前來騷擾。
【English Translation】 English version: It could not be found. Yi Yan then went to search for it himself and indeed found it as described. Soon after, the culprits confessed and submitted to the law. Those who heard and saw this at the time were all amazed. In the Tang Dynasty, at Qingchan Temple in Xijing (Chang'an, present-day Xi'an), there was previously a pure gold statue of Buddha, one foot and four inches tall, weighing eighty taels, which was made during the reign of Emperor Wen of the Sui Dynasty (Yang Jian, 541-604). In the fourteenth year of Zhenguan (640), a thief named Sun Dexin forged an imperial edict and disguised a eunuch as an envoy sent by the emperor to demand the statue. The monks of the temple, hearing that it was an imperial order, dared not refuse and handed over the statue. After a night, the matter was exposed, and the body of the statue had already been melted down, with only the head remaining intact. Emperor Taizong (Li Shimin, 598-649) was furious and sentenced Sun Dexin to capital punishment. Before Sun Dexin died, his body had already rotted and festered all over. The monks of the temple added more gold and recast the statue according to the original form. Li Siyi of Longxi (present-day southeastern Gansu Province) in the Tang Dynasty now resides in Fuyang County of Xiangzhou (present-day Anyang City, Henan Province). In the first month of the twentieth year of Zhenguan (646), he died and revived after a day, as recorded in 'Records of Retribution in the Underworld'. In the fifth month of the third year of Yonghui (652), he died again and revived after a night. He said that because his lifespan was not yet exhausted, he was released by King Yama. He saw the monk Bian Gui of Faguan Temple in Fuyang County, Xiangzhou, and the monks Hongliang and Hui Bao of Huifu Temple, all three before King Yama. Bian Gui replied to the officials of the underworld, saying that Hui Bao's time to die had not yet come and that he should accumulate merit; Bian Gui and Hongliang would surely die this year. Bian Gui and others indeed died in succession that year. Later, the monks of the temple had a witch summon the spirits of the two monks to the rooms where Hongliang and others had lived, and asked them about the situation. Bian Gui said, 'I am suffering greatly now because of breaking the precepts.' He also told his disciples, 'Hold a vegetarian feast for me to save me from suffering.' The disciples then organized a vegetarian feast for him. The witch also said that Bian Gui had been acquitted. Hongliang said, 'I broke the precepts and also made false accusations against others, and now my tongue has been pulled out in pain. I cannot say much.' The monks Huiyong and others of Zhili Temple in Xiangzhou told this story. Shi Zhi Kai, a native of Lihu County, Caozhou (present-day Heze City, Shandong Province) in the Tang Dynasty, loved Buddhist scriptures from a young age and did not pursue an official career or marry. He wore monastic robes and lived in seclusion on Mount Tai, devoting himself to reciting scriptures. In the twenty-first year of Zhenguan (647), he fell ill in the mountains and was on the verge of death. He covered his body with a kasaya (袈裟) and fell into a daze as if dreaming. He saw his old mother and dozens of beautiful women repeatedly coming to harass him.
智揩端然不動。群女漸相逼斥。並云。輿將擲置北澗里。遂總近前同時執捉。有攬著袈裟者。遂齊聲唸佛。卻後懺悔請為造阿彌陀佛。並誦觀音菩薩三十餘遍。少間遂覺體上大汗。便即瘳愈。
唐魏州武強人齊士望
貞觀二十一年死。經七日而蘇。自云。初死之後被引見王。即付曹司別遣勘當。經四五日勘簿云。與合死者同姓字。然未合即死。刑官語士望曰。汝生平好燒雞子。宜受罪而歸。即命人送其出門。去曹司一二里。即見一城。聞城中有鼓吹之聲。士望欣然趨走而入。既入之後城門已閉。其中更無屋宇。遍地皆是熱灰。士望周章不知所計。燒灼其足殊常痛苦。士望四顧城門並開。及走向門其扉既掩。凡經一日。有人命門者曰。開門放昨曰罪人出。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。使者依期還到。士望妻亦同見之。
唐汾州隰城人劉善經
少小孤母所撫育。其母平生常習讀內典。精勤苦行。以貞觀二十一年亡。善經哀毀遇禮。哭聲不輟。至明年善經恍惚之間見其母曰。我為生時修福得受男身。今生於此縣南石趙村宋家。汝
【現代漢語翻譯】 現代漢語譯本：智顗（Zhiyi，隋代天臺宗的實際創始人）端坐不動。一群女子逐漸逼近並斥責他，說要將他連同坐輿一起扔到北邊的溪澗里。於是她們一起上前抓住智顗，有人抓住他的袈裟。智顗便齊聲唸誦佛號，之後又懺悔，請求為她們建造阿彌陀佛（Amitābha）像，並誦唸觀音菩薩（Guanyin）名號三十多遍。過了一會兒，智顗覺得身上出了很多汗，病就好了。
唐朝（618年-907年）魏州（今河北省大名縣一帶）武強縣人齊士望，
貞觀二十一年（647年）去世。七天後甦醒。他說，剛死後被帶去見閻王，閻王把他交給曹司另行審理。過了四五天，曹司查閱簿籍說，他與一個該死的人同名同姓，但還不該死。刑官對齊士望說：『你生平喜歡燒雞子（雞蛋），應該受罪后回去。』隨即命人送他出門。離開曹司一兩里路，他看見一座城，聽到城中有鼓樂之聲。齊士望高興地跑進去，進去之後城門就關閉了。裡面沒有房屋，遍地都是熱灰。齊士望不知所措，腳被燒得很痛苦。他四處張望，城門都開了，但當他走向城門時，門卻關上了。過了一天，有人命令守門人說：『開門放昨天那個罪人出去。』出來后，就命人送他回去。使者推託說路途遙遠，遲遲不肯送。開始向他索要錢財。齊士望答應了。於是他經歷河流，踩著荊棘，走到一處像圍墻的地方，裡面有個深黑的坑。齊士望害怕，使者把他推進坑裡。不知不覺中他漸漸甦醒。於是他讓人燒紙錢等待使者。使者如期而至，齊士望的妻子也一同見到了使者。
唐朝（618年-907年）汾州（今山西省汾陽市）隰城縣人劉善經，
從小由母親撫養長大。他的母親平生經常學習佛經，精進修行。在貞觀二十一年（647年）去世。劉善經悲痛欲絕，哭聲不斷。到第二年，劉善經恍惚之間見到他的母親說：『我因為生前修福，得以轉生為男子，現在出生在這個縣南邊的石趙村宋家。你'
【English Translation】 English version: Zhiyi (the de facto founder of the Tiantai school during the Sui Dynasty) sat still and unmoved. A group of women gradually approached and rebuked him, saying they would throw him and his palanquin into the northern stream. So they all came forward and grabbed Zhiyi, some grabbing his kasaya (Buddhist robe). Zhiyi then chanted the Buddha's name in unison, and afterwards repented, requesting that an Amitābha (Buddha of Infinite Light) statue be built for them, and recited the name of Guanyin (Bodhisattva of Compassion) more than thirty times. After a while, Zhiyi felt a great sweat on his body, and the illness was cured.
Qi Shiwang, a man from Wuqiang County, Weizhou (present-day area of Daming County, Hebei Province) during the Tang Dynasty (618-907 AD),
died in the twenty-first year of Zhenguan (647 AD). He revived after seven days. He said that after he died, he was taken to see King Yama (the King of Hell), who handed him over to the Cao Si (a department in the underworld) for further investigation. After four or five days, the Cao Si checked the register and said that he had the same name as someone who was supposed to die, but it was not yet his time to die. The prison officer said to Qi Shiwang, 'You liked to burn chicken eggs during your lifetime, so you should suffer the consequences and then return.' Then he ordered someone to send him out. One or two li (Chinese mile) away from the Cao Si, he saw a city and heard the sound of drums and music in the city. Qi Shiwang happily ran in, and after he entered, the city gate closed. There were no houses inside, and the ground was covered with hot ashes. Qi Shiwang was at a loss and did not know what to do. His feet were burned and he was in great pain. Qi Shiwang looked around and saw that the city gates were open, but when he walked towards the gates, they were closed. After a day, someone ordered the gatekeeper to say, 'Open the gate and let the sinner from yesterday out.' After he came out, he ordered someone to send him back. The messenger excused himself because the road was far away and delayed sending him. He began to ask him for money. Qi Shiwang agreed. So he went through rivers, stepped on thorns, and came to a place like a wall, with a deep black pit inside. Qi Shiwang was afraid, and the messenger pushed him into the pit. Unconsciously, he gradually woke up. So he asked people to burn paper money and wait for the messenger. The messenger arrived as scheduled, and Qi Shiwang's wife also saw the messenger.
Liu Shanjing, a man from Xicheng County, Fenzhou (present-day Fenyang City, Shanxi Province) during the Tang Dynasty (618-907 AD),
was raised by his mother from a young age. His mother often studied Buddhist scriptures and practiced diligently throughout her life. She died in the twenty-first year of Zhenguan (647 AD). Liu Shanjing was grief-stricken and cried incessantly. The following year, Liu Shanjing vaguely saw his mother say, 'Because I cultivated blessings during my lifetime, I was able to be reborn as a man, and now I am born into the Song family in Shizhao Village, south of this county. You'
欲相見可即至彼也。言終不見。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。此男見在。善經常以母禮事之。隰州沙門善撫與善經舊知。見善經及鄉人所說。為余令言之。
唐范陽盧元禮
貞觀末為泗州漣水縣尉。曾因重病悶絕。經一日而蘇。云有人引至府舍。見一官人過無侍衛。元禮遂至此官人座上。據床而坐。官人目侍者。令一手提頭一手捉腳。擲元禮于階下。良久乃起。行至一別院。更進向南入一大堂中。見灶數十百口。其灶上有氣。矗然如雲霧直上。沸聲喧雜有同數千萬人。元禮仰視。見似籠盛人縣之此氣之上。云是蒸罪人處。元禮遂發願大語云。代一切眾生受罪。遂解衣赤體自投于釜中。因即昏然不覺有痛。須臾有一沙門。挽元禮出雲。知汝至心乃送其歸。忽如睡覺。遂斷酒肉。經三四歲后卒于洛。
相州滏陽縣智力寺僧玄高
俗姓趙氏。其兄子先身於同村馬家為兒。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。死後當與宗家為孫。宗即與其同村也。其母不信。乃以墨點兒左脅作一大黑子。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。產訖驗其墨子還在舊處。及兒年三藏無人導引。乃自向馬家云。此是兒舊
【現代漢語翻譯】 現代漢語譯本： 想見他可以立刻到那裡去。說完就看不見了。善經像他說的那樣前往，沒過多久就到了那裡。當天宋家生了個男孩。善經於是奉上衣物，詳細說了事情的緣由。這個男孩現在還在。善經常像對待母親一樣侍奉他。隰州（今山西隰縣）的沙門（出家的和尚）善撫與善經是老相識。見到善經以及鄉人所說的情況，為我講述了這件事。
唐朝范陽（今河北涿州）人盧元禮，
在貞觀（627-649）末年擔任泗州（今江蘇泗洪）漣水縣（今江蘇漣水縣）的縣尉。曾經因為重病昏迷不醒，經過一天才甦醒。他說有人引他到一座府邸，見到一位官員經過，沒有侍衛。元禮於是走到這位官員的座位上，佔據床榻而坐。官員示意侍者，讓他們一手提著他的頭，一手抓住他的腳，把元禮扔到臺階下。過了很久他才起來。走到另一處別院，又向南進入一座大堂中。見到幾十上百口灶。那些灶上有氣，高聳如雲霧般直衝而上，沸騰的聲音喧鬧嘈雜，好像有數千萬人。元禮抬頭看，見到好像籠子裝著人懸掛在這氣之上，說是蒸罪人的地方。元禮於是發願大聲說，代替一切眾生受罪。於是脫掉衣服，赤身裸體地跳進鍋里。因此立刻昏然不覺疼痛。一會兒有一位沙門，拉元禮出來說，知道你真心實意，就送你回去。忽然就像睡了一覺。於是斷絕酒肉。過了三四年後在洛陽去世。
相州（今河南安陽）滏陽縣（今河北磁縣）智力寺的僧人玄高，
俗姓趙氏。他的侄子先前在同村馬家投胎做了兒子。馬家的兒子到貞觀（627-649）末年去世。臨死的時候回頭對母親說，我與趙宗家有前世的因緣，死後應當做宗家的孫子。宗家就是與他們同村的人。他的母親不相信。於是用墨在兒子的左脅點了一個大黑痣。趙家的妻子又做夢，夢見這個孩子來說，應當給娘做兒子。因此就懷孕了。夢中所見完全是馬家的兒子。生產完畢后驗證，那顆墨痣還在原來的地方。等到孩子三歲，沒有人引導，就自己走向馬家說，這裡是我的舊家。
【English Translation】 English version: If you wish to see him, you can go there immediately.' After saying this, he disappeared. Shan Jing went as he said, and arrived there in no time. On that day, the Song family had a son. Shan Jing then offered clothing and belongings, and explained the whole story in detail. This boy is still alive. Shan Jing often serves him as if he were his mother. The Shamen (Buddhist monk) Shan Fu of Xizhou (modern-day Xi County, Shanxi Province) was an old acquaintance of Shan Jing. Seeing Shan Jing and hearing what the villagers said, he told me about this.
Lu Yuanli of Fanyang (modern-day Zhuozhou, Hebei Province) of the Tang Dynasty,
At the end of the Zhenguan (627-649) era, he served as the county lieutenant of Lianshui County (modern-day Lianshui County, Jiangsu Province) in Sizhou (modern-day Sihong, Jiangsu). He once fell into a coma due to a serious illness, and only woke up after a day. He said that someone led him to a mansion, where he saw an official passing by without any guards. Yuanli then went to the official's seat and sat on the bed. The official signaled to the attendants to lift Yuanli by his head and feet and throw him down the steps. After a long time, he got up. He walked to another courtyard and then entered a large hall facing south. He saw dozens or hundreds of stoves. There was steam rising from the stoves, towering like clouds, and the sound of boiling was noisy and chaotic, as if there were tens of millions of people. Yuanli looked up and saw people hanging above the steam in what looked like cages, saying that it was a place for steaming sinners. Yuanli then made a vow and said loudly that he would suffer for all sentient beings. He then took off his clothes, stripped naked, and jumped into the cauldron. As a result, he immediately lost consciousness and felt no pain. After a while, a Shamen (Buddhist monk) pulled Yuanli out and said, 'Knowing your sincerity, I will send you back.' Suddenly, it was like waking up from a dream. He then abstained from alcohol and meat. He died in Luoyang three or four years later.
Huangao, a monk of Zhili Temple in Fuyang County (modern-day Cixian County, Hebei Province), Xiangzhou (modern-day Anyang, Henan),
His secular surname was Zhao. His nephew was first reborn as a son in the Ma family in the same village. The Ma family's son died at the end of the Zhenguan (627-649) era. Before his death, he turned to his mother and said, 'I have a past life connection with the Zhao Zong family. After death, I should be the grandson of the Zong family.' The Zong family was in the same village as them. His mother did not believe him. So she used ink to put a large black mole on the child's left side. The Zhao family's wife also had a dream in which the child came and said, 'I should be your son.' As a result, she became pregnant. What she saw in the dream was exactly the son of the Ma family. After giving birth, she verified that the mole 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.'
舍也。於今現存。已年十四五。相州智力寺僧慧永法真等說之。
唐曹州離狐人裴則男
貞觀末年二十一死。經三日而穌。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。王即憫之。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。當村有一老母。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。有一人訴成云毀破某屋。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。遂令人杖其腰上七下。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。既穌之後。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。
唐并州石壁寺有一老僧
禪誦為業。精進練行。貞觀末有鴿。巢其房楹上哺養二鶵。法師每有餘食常就巢哺之。鴿鶵后雖漸長羽翼未成。乃並學飛俱墜地而死。僧並收瘞之。經旬后僧夜夢。二小兒白之曰。兒等為先有少罪遂受鴿身。比來聞法師讀法華經及金剛般若經。既聞妙法得受
【現代漢語翻譯】 現代漢語譯本： 舍也，如今仍然健在，今年十四五歲。這些情況是相州智力寺的僧人慧永、法真等人講述的。
唐朝曹州離狐人裴則男：
貞觀（627-649）末年，二十一歲時去世，經過三天後又甦醒過來。他自己說，剛死的時候被一個人帶到閻王那裡。閻王穿著白色的衣服，非常鮮潔。閻王派遣這個人去耕地。這個人訴說道：『我的兄弟年幼，沒有人扶持照顧雙親。』閻王聽了很憐憫他，於是派遣使者將他向南送去。到達第三重門，進入后看見鑊湯以及刀山劍樹。又看見數千個人頭都被斬斷，排列在地上。這些頭都張著口說『大饑』。當時村裡有一位老母親，年紀將近七十歲，那時還沒有去世，就看見她在鑊湯前燒火。觀看完畢后回到閻王面前，看見同村人張成，也還沒有死。有一個人控訴張成說毀壞了他的房屋。閻王派遣使者去查驗，回報說是事實。張成說：『我犁地的時候沒有注意到，犁壞了他的墳墓，不是故意這樣的。』閻王說：『你雖然不是故意的，但你的心終究是不謹慎的。』於是命令人用棍子打他的腰部七下。過了一會兒，閻王說：『你沒有其他事了，放你早點回去。』閻王就派人送他回去，向北走，翻過墻，登上墻頭望見了自己的家，於是聽到了哭聲，就跳下墻，忽然覺得醒了過來。甦醒之後，他把這些事詳細地告訴了鄉里的人。同鄉的人去看張成的腰部，有七下棍子打的痕跡，痕跡非常青黑。問他毀壞墳墓的事，回答說不假。那位老母親不久就生病，沒過多久就去世了。
唐朝并州石壁寺有一位老僧：
以禪定誦經為業，精進修行。貞觀（627-649）末年，有一隻鴿子，在老僧的房樑上築巢，哺養兩隻小鴿子。法師每次有剩餘的食物，常常拿到鳥巢邊餵它們。小鴿子後來雖然漸漸長大，但羽毛還沒有長成，就一起學飛，都墜落到地上死了。老僧把它們一起收起來埋葬了。過了十幾天后，老僧夜裡夢見兩個小孩子告訴他說：『我們因為先前有少許罪過，所以受了鴿子的身體。近來聽法師讀誦《法華經》（Saddharma Puṇḍarīka Sūtra）以及《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra），聽聞了妙法，得以受報。』
【English Translation】 English version: Sheye, is still alive today, and is fourteen or fifteen years old this year. These accounts were told by the monks Huiyong and Fazhen of Zhili Temple in Xiangzhou.
Pei Zenan, a man from Lihu, Caozhou during the Tang Dynasty:
At the end of the Zhenguan era (627-649), he died at the age of twenty-one, and after three days he revived. He himself said that when he first died, he was taken to the King of the Underworld by a person. The King was wearing white clothes, which were very clean and bright. The King sent this person to plow the land. This person complained, 'My brothers are young, and there is no one to support and take care of my parents.' The King felt compassion for him and sent a messenger to send him south. Upon reaching the third gate, he entered and saw cauldrons of boiling water, mountains of knives, and trees of swords. He also saw thousands of heads that had been cut off and laid out on the ground. These heads all opened their mouths and said, 'Great hunger.' At that time, there was an old mother in the village, nearly seventy years old, who had not yet died at that time, and she was seen tending the fire in front of the cauldron of boiling water. After watching, he returned to the King and saw Zhang Cheng, a fellow villager, who had also not died. Someone accused Zhang Cheng of destroying his house. The King sent a messenger to investigate, and the report came back that it was true. Zhang Cheng said, 'When I was plowing the land, I didn't notice and plowed through his grave. It wasn't intentional.' The King said, 'Although you didn't do it intentionally, your heart was ultimately careless.' So he ordered someone to strike his waist seven times 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 back, heading north, over the wall, and climbing onto the wall, he saw his house and heard crying. He jumped off the wall and suddenly felt awake. After reviving, he told the villagers about these things in detail. The villagers went to look at Zhang Cheng's waist and saw seven stick marks, which were very blue and black. When asked about destroying the grave, he replied that it was true. The old mother soon fell ill and died not long after.
There was an old monk in Shibi Temple in Bingzhou during the Tang Dynasty:
He devoted himself to meditation and chanting, practicing diligently. At the end of the Zhenguan era (627-649), there was a pigeon that nested on the beam of the old monk's room, feeding two chicks. Whenever the Dharma master had leftover food, he would often take it to the nest to feed them. Although the chicks gradually grew up later, their feathers had not yet fully grown, so they both tried to fly and fell to the ground and died. The old monk collected them and buried them together. After ten days, the old monk dreamed at night that two children told him, 'We received the body of pigeons because we had some minor sins in the past. Recently, we heard the Dharma master reciting the Saddharma Puṇḍarīka Sūtra (法華經) and the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經). Having heard the wonderful Dharma, we were able to receive [this reward].'
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。僧呼為鴿兒。兩兒並應之曰諾。一應之後歲余始言(右此一驗出冥報拾遺)報恩事廣不可具述。
唐鄭州陽武縣婦女姓朱
其夫先負外縣人絹百匹。夫死之後遂無人還。貞觀末因病死。經再宿而蘇。自云彼人執至一所。見一人云。我是司命府吏。汝夫生時負我家絹若干匹。所以追汝。今放汝歸。宜急具物至某縣某村某家送還我母。如其不送捉遣更切。兼為白我娘。努力為某造像修福。朱即告乞。鄉閭得絹送還其母。具言其兒貌狀。有同生平。其母亦對之流洟歔欷久之。
冥報記輯書卷第五 卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書卷第六
唐汾州孝義縣人路伯達
至永徽年中。負同縣人錢一千文。后乃違契拒諱。及執契往徴。遂共錢主于佛前為信誓曰。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。其子侄等恥之。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。競投錢物佈施。
唐右
【現代漢語翻譯】 人身。 說的是投胎做人的事情。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。僧呼為鴿兒。兩兒並應之曰諾。一應之後歲余始言(右此一驗出冥報拾遺)報恩事廣不可具述。 唐鄭州陽武縣婦女姓朱 其夫先負外縣人絹百匹。夫死之後遂無人還。貞觀末(649年)因病死。經再宿而蘇。自云彼人執至一所。見一人云。我是司命府吏。汝夫生時負我家絹若干匹。所以追汝。今放汝歸。宜急具物至某縣某村某家送還我母。如其不送捉遣更切。兼為白我娘。努力為某造像修福。朱即告乞。鄉閭得絹送還其母。具言其兒貌狀。有同生平。其母亦對之流洟歔欷久之。 冥報記輯書卷第五 卍新續藏第 88 冊 No. 1648 冥報記輯書 冥報記輯書卷第六 唐汾州孝義縣人路伯達 至永徽年中(650-655年)。負同縣人錢一千文。后乃違契拒諱。及執契往徴。遂共錢主于佛前為信誓曰。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。其子侄等恥之。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。競投錢物佈施。 唐右
【English Translation】 Rebirth as a Human. This refers to the matter of being reborn as a human. 'The children are now being conceived as males in the family with the surname at a certain village, more than ten li (Chinese unit of distance, approximately 500 meters) away from this temple. They will be born after ten months.' The monk went to visit this family as scheduled and saw that a woman gave birth to two sons at the same time. They held a full-month celebration for them. The monk called them 'little pigeons,' and both children responded with 'Yes.' After this one response, they began to speak more than a year later. (This one verification comes from Miscellaneous Records of Retribution) The matters of repaying kindness are too numerous to be fully described. Madam Zhu of Yangwu County, Zheng Prefecture, Tang Dynasty (618-907) Her husband had previously owed a man from another county one hundred bolts of silk. After her husband died, no one repaid the debt. At the end of the Zhenguan era (627-649), she died from illness. After being dead for two nights, she revived. She said that she was taken to a place by that man and saw someone who said, 'I am an official of the Office of Destiny. Your husband owed my family a certain number of bolts of silk when he was alive, so I have come to retrieve you. Now I am letting you return. You should quickly prepare the goods and send them to my mother at the house with the surname in a certain village in a certain county. If you do not send them, I will be even more severely punished. Also, tell my mother to diligently commission a statue of me and cultivate blessings.' Madam Zhu then pleaded for help. The villagers obtained the silk and sent it back to his mother. She described the appearance of her son in detail, which was the same as when he was alive. His mother also faced her, weeping and sobbing for a long time. Collected Records of Retribution, Volume 5 Supplement to the Buddhist Canon, Volume 88, No. 1648, Collected Records of Retribution Collected Records of Retribution, Volume 6 Lu Boda of Xiaoyi County, Fen Prefecture, Tang Dynasty (618-907) During the Yonghui era (650-655), he owed a fellow villager one thousand wen (Chinese currency) in cash. Later, he violated the agreement and denied the debt. When the creditor went to collect the debt with the contract, he made a vow with the creditor before the Buddha, saying, 'If I do not repay you, may I be reborn as cattle in your family after my death.' He died less than a year after saying this. Two years later, a red calf was born from the creditor's cow. White hair grew on its forehead, forming the three characters 'Lu Boda.' His sons and nephews were ashamed of this and offered five thousand wen to redeem the calf. The creditor refused and instead donated it to the monk Zhenru of Qifu Temple in Xicheng County to help build a fifteen-story pagoda. People who saw this were inspired to stop evil and eagerly donated money and goods. Tang Dynasty (618-907), Right
金吾兵曹京兆韋知十
至永徽中煮一羊腳。半日猶生。知十怒家人曰。用柴十倍于常。不知何意。如此更命重煮。還復如故。乃命剖之。其中遂得一銅像。長徑寸焉。光明照灼相好成就。其家一生不敢食酒肉。中山郎余令親聞說之。
唐坊州人上柱國王懷智
至顯慶初亡歿。其母孫氏及弟懷善懷錶並存。至四年六月。壅州高陵有一人。失其姓名。死經七日背上已爛而蘇。此人于地下見懷智云。見任泰山錄事。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。懷智今為太山錄事參軍。幸蒙安泰。但家中曾貸寺家木作門。此既功德物。請早酬償之。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。即赍書故送其舍。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。[邱-丘+(夕/鹿)]州人勛衛侯智純說之。
夏侯均者
冀州阜城人也。顯慶二年病經四十餘日昏亂殆死。自云。被配作牛頻經苦訴。訴云。嘗三度于隱師處受戒懺悔。自省無過。何忍遣作牛身受苦如是。均已被配磨坊。經二十日。苦使后為勘當受戒。是實不虛。始得免罪。此人生平甚有膂力。酗酒好鬥。今現斷酒肉。清信賢
【現代漢語翻譯】 現代漢語譯本 金吾兵曹京兆韋知十 在永徽年間（650-655年）煮一隻羊腳，煮了半天還是活的。韋知十大怒，對家人說：『用的柴火比平時多十倍，不知道是什麼緣故。』 這樣又命令重新煮。結果還是和原來一樣。於是命令剖開它，其中竟然得到一尊銅像，長約一寸，光明照耀，相好莊嚴。他家從此一生不敢吃酒肉。中山郎余令親自聽人說起這件事。 唐坊州人上柱國王懷智 在顯慶初年（656年）去世。他的母親孫氏和弟弟懷善、懷錶都還健在。到了顯慶四年（659年）六月，雍州高陵有一個人，失去了姓名，死了七天後背上已經腐爛，卻又甦醒過來。這個人在地府見到懷智，說懷智擔任泰山錄事。懷智派遣這個人執筆，口述寫信，對他說：『你雖然應該死，現在方便放你回家。你應該為我拿著這封信到坊州拜訪我的家，轉告我的母親，懷智現在擔任泰山錄事參軍，很幸運地得到安泰。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。懷善即將死去，不應該久留人世，趕快做經像救助，不然恐怕沒有用處。』 這個人甦醒之後，就帶著信送到了懷智的家，信中所說家事沒有不暗合的。過了三天，懷善就突然暴死了。合州道俗聽聞這件事的人沒有不增加修行功德的。 [邱-丘+(夕/鹿)]州人勛衛侯智純說了這件事。 夏侯均 是冀州阜城人。顯慶二年（657年）生病四十多天，昏亂得快要死了。他自己說，被分配去做牛，經常痛苦地申訴。申訴說，曾經三次在隱士那裡受戒懺悔，自己反省沒有過錯，怎麼忍心讓他做牛身受這樣的苦。夏侯均已經被分配到磨坊，過了二十天，經過苦苦哀求，後來經過覈實他確實受過戒，是真實不虛的，才得以免罪。這個人平生很有力氣，酗酒好鬥，現在已經斷絕酒肉，清凈信奉佛法。
【English Translation】 English version Jinwu Bingcao Jingzhao Wei Zhishi (金吾兵曹京兆韋知十) During the Yonghui period (650-655 AD), he boiled a sheep's foot. After half a day, it was still alive. Wei Zhishi (韋知十) was furious and said to his family, 'The firewood used is ten times more than usual, I don't know why.' So he ordered it to be boiled again. It was still the same as before. Then he ordered it to be cut open, and a bronze statue was found inside, about an inch long, shining brightly and with perfect features. His family never dared to eat meat or drink alcohol for the rest of their lives. Lang Yu Ling (郎余令) of Zhongshan personally heard about this. Tang Fangzhou (唐坊州) person Shangzhu Kingdom Wang Huaizhi (上柱國王懷智) He died in the early years of Xianqing (656 AD). His mother, Sun (孫氏), and his younger brothers, Huai Shan (懷善) and Huai Biao (懷錶), were still alive. In June of the fourth year of Xianqing (659 AD), a person in Gaoling (高陵) of Yongzhou (雍州), whose name was lost, died and was resurrected after seven days with his back already rotten. This person saw Huaizhi (懷智) in the underworld, saying that Huaizhi (懷智) was serving as a recorder in Mount Tai. Huaizhi (懷智) sent this person to hold a pen and dictated a letter, saying to him, 'Although you should have died, I am now conveniently letting you return home. You should take this letter to Fangzhou (坊州) to visit my family and tell my mother that Huaizhi (懷智) is now serving as a military advisor 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. Huai Shan (懷善) is about to die and should not stay in the world for long. Quickly make scriptures and images to help him, otherwise it may be useless.' After this person woke up, he took the letter and sent it to Huaizhi's (懷智) home. Everything mentioned in the letter about family matters was accurate. After three days, Huai Shan (懷善) suddenly died violently. Everyone in Hezhou (合州) who heard about this increased their practice of meritorious deeds. Hou Zhichun (侯智純), a Xunwei (勛衛) from [邱-丘+(夕/鹿)]zhou ( [邱-丘+(夕/鹿)]州), told this story. Xiahou Jun (夏侯均) Was a person from Fucheng (阜城) in Jizhou (冀州). In the second year of Xianqing (657 AD), he was sick for more than forty days and was delirious and near death. He himself said that he was assigned to be an ox and frequently complained bitterly. He complained that he had taken precepts and repented three times at the hermitage, and he reflected that he had no faults. How could he bear to be sent to be an ox and suffer so much? Xiahou Jun (夏侯均) had been assigned to the mill, and after twenty days, after begging bitterly, it was later verified that he had indeed taken precepts, which was true, and he was acquitted. This person was very strong in his life, addicted to alcohol and liked to fight, but now he has cut off alcohol and meat and is purely devoted to Buddhism.
者。為隱師弟子齋戒不絕。
唐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。會師聞而洟泣拘以歸家。而復還去。凡經四五。會師見其意正乃屈請市北大街中。正是己店北大墻。後作小舍安置。每日送食。市人及行客就親者極眾。投餅與者不可勝數。此犬常不離此舍。過齋時即不肯食。經一二歲莫知所之。
唐汾州孝義縣縣泉村人劉摩兒
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。其北鄰有祁隴威。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。唯見白骨。如此良久。還複本形。隴威問其故。對曰。為我射獵故受此罪。又謂保曰。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。執仗者二十餘人。一官人問之曰。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
【現代漢語翻譯】 現代漢語譯本： 這個人是隱士的弟子，齋戒從未間斷。
唐朝（618年-907年）京都西市北店有個叫王會師的人。
他的母親先去世了，服喪期已滿。到了顯慶二年（657年），他家生了一隻青黃色的母狗。王會師的妻子因為狗偷吃東西，就用棍子打了它好幾下。狗竟然說人話，說：『我是你的姑姑，媳婦你打我真是大錯特錯。我做嚴厲的家人太過分了，所以得到這樣的報應。現在既然被打了，沒臉再回你家了。』說完就跑了出去。王會師聽了，又是流鼻涕又是哭，想把它拉回家，但它又跑了。這樣經過四五次。王會師見它心意已決，就委屈地把它請到市北大街中，就在自己店的北墻邊，蓋了個小棚子安置它，每天送吃的。市裡的人和過路的客人，爭相來親近它的人非常多，扔餅給它的數都數不清。這隻狗常常不離開這個棚子，過了齋戒的時間就不肯吃東西。經過一兩年，就不知道它去了哪裡。
唐朝（618年-907年）汾州孝義縣縣泉村有個叫劉摩兒的人。
到了顯慶四年（659年）八月二十七日，因病去世。他的兒子師保第二天也死了。父子倆平生行為都很奸詐邪惡。他們的北鄰有個叫祁隴威的人，因為砍柴被車軋死。過了幾天又甦醒過來，看見劉摩兒和他的兒子師保在鑊湯（沸水）中，一會兒的功夫，皮肉都爛沒了，沒有了人形，只剩下白骨。這樣過了很久，又恢復了原來的樣子。祁隴威問他們緣故，他們回答說：『因為我們射獵的緣故，所以受到這樣的罪。』又對師保說：『你父親在哪裡？』師保回答說：『我父親罪孽深重，不能馬上見到。你既然要回去了，請告訴我的家人，為我們做齋飯祈福。』說完就被使者催促著走了。祁隴威來到一個府舍，看見館舍高大雄偉，拿著武器的人有二十多人。一個官人問他說：『你以前有什麼善行功德？』祁隴威回答說：『我去年正月在獨村看讀一切經，脫下一件衣服佈施，並且受了五戒，至今沒有犯過。』官人就說：『如果像你所說的那樣，功德無量，何必來這裡？』於是就查閱簿籍，看見簿籍上說：
【English Translation】 English version: This person was a disciple of the recluse, and his fasting was uninterrupted.
In the Tang Dynasty (618-907 AD), there was a man named Wang Huishi in the North Shop of the West Market in the capital city.
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 beat the dog several times with a stick because it stole food. The dog then spoke human language, saying, 'I am your aunt. Daughter-in-law, you are very wrong to beat me. I was too harsh as a family member, 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. Wang Huishi, upon hearing this, wept and tried to restrain it to bring it home, but it ran away again. This happened four or five times. Seeing that it was determined, Wang Huishi reluctantly invited it to the North Street of the West Market, next to the north wall of his own shop, and built a small shed to house it, providing food for it every day. Many people from the city and passersby came to befriend it, and countless people threw cakes to it. This dog often did not leave this shed, and it refused to eat after the fasting time. After a year or two, no one knew where it went.
In the Tang Dynasty (618-907 AD), there was a man named Liu Mo'er in Quancun Village, Xiaoyi County, Fenzhou.
On the 27th day of the eighth month of the fourth year of Xianqing (659 AD), he died of illness. His son, Shiba, also died the next day. Father and son were treacherous and evil in their lives. Their northern neighbor, Qi Longwei, was crushed to death by a cart while collecting firewood. After several days, he revived and saw Liu Mo'er and his son Shiba in a cauldron of boiling water. In a short time, their skin and flesh were completely gone, and they had no human form, only white bones. After a long time, they returned to their original form. Qi Longwei asked them the reason, and they replied, 'Because we hunted, we suffer this punishment.' They also said to Shiba, 'Where is your father?' Shiba replied, 'My father's sins are heavy, and he cannot be seen immediately. Since you are going back, please tell my family to perform齋 (zhāi, a Buddhist or Taoist ceremony of purification and fasting) and pray for blessings for us.' After saying this, he was urged away by the messengers. Qi Longwei came to a government office and saw that the buildings were tall and majestic, and there were more than twenty people holding weapons. An official asked him, 'What good deeds have you done before?' Qi Longwei replied, 'Last year, in the first month, I read the 一切經 (Yīqiè jīng, the complete collection of Buddhist scriptures) in Ducun, took off a piece of clothing to donate, and received the 五戒 (wǔ jiè, the five precepts), and have not violated them to this day.' The official then said, 'If it is as you say, your merits are immeasurable, why did you come here?' Then he checked the register and saw that the register said:
。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。
唐冀州館陶縣主簿姓周
忘其名字。至顯慶四年十一月奉使于臨渝關互市。當去之時。將佐史等二人從往。周將錢帛稍多。二人乃以土囊壓而殺之。所有錢帛咸盜將去。唯有隨身衣服充斂。至歲暮乃入妻夢。具說被殺之狀。兼言所盜財物藏隱之處。妻乃依此告官。官司案辯具得實狀錢。帛並獲二人。皆坐處死。相州智力寺僧慧永云。當親見明庭觀道士劉仁實說之。
唐隴西李虔觀
今居鄭州。至顯慶五年丁父憂。乃刺血寫金剛般若經及般若心經各一卷隨愿往生經一卷。出外將入。即一浴身。后忽聞院中有異香非常。郁烈鄰側。並就觀之無不稱歎。中山郎余令。曾過鄭州見彼親友。具陳說之。
唐相州滏陽縣人信都元方
少有操尚。尤好釋典。年二十九。至顯慶五年春正月死。死後月餘。其兄法觀寺僧道杰。情切友情。乃將一巫者至家。遣求元方與語。法觀又頗解法術。乃作一符攝得元方。令巫者問其由委。巫者不識字。遣解書人執筆。巫者為元方口授。作書一紙。與同學馮行基。具述平生之意。並詩二首。及其家中亦留書。啟文理順序言詞悽愴。其書疏大抵勸修功德。及遣唸佛寫經。以為殺生之業。
【現代漢語翻譯】 現代漢語譯本：這個人該死不是虛假的。旁邊的批註說，如果受戒佈施，以福德相助，更應該可以延長壽命。於是派人送他還陽，當即就甦醒活了過來。
唐朝冀州館陶縣的主簿姓周， 忘記了他的名字。在顯慶四年（659年）十一月，奉命到臨渝關進行互市貿易。出發的時候，帶著佐吏等二人一同前往。周某攜帶的錢帛稍多，這二人就用土囊壓死了他，將所有的錢帛都盜走了，只留下隨身的衣服用來安葬。到了年底，周某託夢給妻子，詳細說了自己被殺的情況，並說了所盜財物藏匿的地方。他的妻子就按照夢中所說，向官府告發。官府經過審理，查明了事實，追回了錢帛，並將二人判處死刑。相州智力寺的僧人慧永說，曾經親眼見到明庭觀的道士劉仁實說起這件事。
唐朝隴西的李虔觀， 現在居住在鄭州。在顯慶五年（660年）丁父憂（父親去世）。於是刺血書寫了《金剛般若經》和《般若心經》各一卷，以及《隨愿往生經》一卷。在取出經書準備供奉時，先沐浴凈身。之後忽然聞到院中有異常的香味，非常濃烈，鄰居們都聞到了，都來觀看，無不稱讚。中山的郎余令，曾經到鄭州拜訪親友，詳細地講述了這件事。
唐朝相州滏陽縣人信都元方， 年少時就有高尚的品德，尤其喜歡佛經。二十九歲時，在顯慶五年（660年）春正月去世。死後一個月多，他的哥哥法觀寺的僧人道杰，因為兄弟情深，就請了一個巫師到家裡，想讓巫師招來元方與他說話。法觀又頗為懂得法術，就做了一個符咒攝來了元方，讓巫師問他事情的緣由。巫師不識字，就找了一個會寫字的人執筆，巫師為元方口述，寫了一封信給同學馮行基，詳細敘述了平生的心意，並附上兩首詩。也在家中留了書信，文理順序，言辭淒涼。書信的內容大抵是勸人修行功德，以及唸佛寫經，認為殺生是罪惡的行業。
【English Translation】 English version: This person's death was not in vain. A side note says that receiving precepts and giving alms, with the help of blessings, should further extend one's life. So he sent someone to return him to life, and he immediately revived.
During the Tang Dynasty, there was a registrar named Zhou in Guantao County, Jizhou, whose name is forgotten. In November of the fourth year of Xianqing (659 AD), he was sent to Linyu Pass to trade. When he set off, he took two assistants with him. Zhou carried a relatively large amount of money and silk, so the two assistants killed him by pressing him with bags of earth, stole all the money and silk, and only left his personal clothing for burial. At the end of the year, Zhou appeared in his wife's dream, detailing how he was killed and where the stolen goods were hidden. His wife reported this to the authorities according to the dream. The authorities investigated and verified the facts, recovered the money and silk, and sentenced the two men to death. The monk Huiyong of Zhili Temple in Xiangzhou said that he had personally heard the Daoist Liu Ren of Mingting Temple talk about this matter.
During the Tang Dynasty, there was Li Qian Guan from Longxi, who now resides in Zhengzhou. In the fifth year of Xianqing (660 AD), he mourned the death of his father. So he pricked his finger to write one scroll each of the 'Diamond Prajna Sutra' and the 'Heart Sutra', as well as one scroll of the 'Sutra of Rebirth According to Vow'. Before taking them out to enshrine, he first bathed and purified himself. Afterwards, he suddenly smelled an unusual fragrance in the courtyard, which was very strong, and the neighbors all smelled it and came to see, and all praised it. Lang Yuling of Zhongshan once visited relatives and friends in Zhengzhou and recounted this matter in detail.
During the Tang Dynasty, there was Xin Du Yuanfang from Fuyang County, Xiangzhou, who had noble character from a young age and especially loved Buddhist scriptures. At the age of twenty-nine, he died in the first month of spring in the fifth year of Xianqing (660 AD). More than a month after his death, his brother, the monk Daojie of Faguantemple, out of deep brotherly affection, invited a shaman to his home, wanting the shaman to summon Yuanfang to speak with him. Faguan was also quite knowledgeable in magic, so he made a talisman to summon Yuanfang, and had the shaman ask him the reason for his death. The shaman was illiterate, so he found someone who could write to take notes. The shaman dictated for Yuanfang, writing a letter to his classmate Feng Xingji, detailing his lifelong intentions, and attaching two poems. He also left a letter at home, with orderly writing and mournful words. The content of the letter mainly advised people to cultivate merit, and to recite the Buddha's name and write scriptures, considering killing to be a sinful act.
罪之大者。無過於此。又云。元方不入地獄。亦不墮鬼中。前蒙冥官處分。令于石州李仁師家為男。但為隴州吳山縣石名遠於華岳祈子。乃改與石家為男。又云。受生日逼忽迫不得更住。從二月受胎。至十二月誕育。愿兄等慈流就彼相看也。言訖洟泣而去。河東薛大造寓居滏陽。前任吳山縣令自云。具識名遠。智力寺僧慧永法真等說之。
唐封元則
渤海長河人也。至顯慶中為光祿寺太官掌膳。時有西蕃客于闐王來朝。食料余羊。凡至數十百口。王並托元則送于僧寺。放作長生。元則乃竊令屠家烹宰。收其錢直。龍朔元年夏六月。雒陽大雨震雷霹靂元則。于宣仁門外大街中殺之。折其項裂血流灑地。觀者盈衢莫不驚愕。
冥報記輯書卷第六 卍新續藏第 88 冊 No. 1648 冥報記輯書
冥報記輯書卷第七
唐居士李信者
并州文水縣之太平里人也。身為隆政府衛士。至顯慶年冬。隨例往。朔州赴番。乘赤草馬一疋並將草駒。是時歲晚凝陰風雪嚴厚。行十數里馬遂不進。信以番期逼促撾之數十下。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。以力償債向了。汝復何苦敦逼如是。信聞之驚愕流洟。不能自勝。乃拜謝之。躬
【現代漢語翻譯】 現代漢語譯本： 罪過中最大的莫過於此。書中又說，元方沒有下地獄，也沒有墮入鬼道。之前蒙受冥官的處分，讓他到石州李仁師家投胎做男孩。但因為隴州吳山縣的石名遠在華岳祈求子嗣，於是改讓他到石家投胎做男孩。書中又說，受生時忽然緊急，不能再停留。從二月受胎，到十二月生產。希望各位兄長慈悲，到那裡去看看他。說完就哭泣著離開了。河東的薛大造寄居在滏陽，之前擔任吳山縣令，他說自己清楚地認識石名遠。智力寺的僧人慧永、法真等人都說了這件事。
唐朝的封元則
是渤海長河人。在顯慶年間（656-661）擔任光祿寺太官，掌管膳食。當時有西蕃的客人和于闐王（Khotan，古代西域國名）來朝見。剩餘的羊，總共有幾十上百隻。于闐王都委託元則送到僧寺，放生以求長壽。元則卻偷偷地命令屠夫宰殺，把賣羊的錢收了起來。龍朔元年（661）夏六月，洛陽下大雨，雷電擊中了元則，在宣仁門外的大街上殺死了他。劈斷了他的脖子，鮮血灑滿地面。觀看的人擠滿了道路，無不驚愕。
《冥報記輯書》卷第六 卍新續藏第 88 冊 No. 1648 《冥報記輯書》
《冥報記輯書》卷第七
唐朝的居士李信
是并州文水縣太平里人。身為隆政府的衛士。在顯慶年間（656-661）冬天，按照慣例前往朔州戍守邊疆。騎著一匹紅色的草馬，還帶著一匹草駒。當時是歲末，天氣寒冷，風雪很大。走了十幾里路，馬就不肯再走了。李信因為戍守邊疆的期限緊迫，就抽打了它幾十下。馬竟然說人話，對李信說：『我是你的母親，因為生前爲了躲避你父親，把剩餘的米送給了一個女子，所以得到了這樣的報應。這匹小馬就是你的妹妹。用勞力償還債務已經結束了，你又何苦這樣逼迫我呢？』李信聽了，驚愕地流下眼淚，不能自已。於是拜謝了它，親自...
【English Translation】 English version: The greatest of sins is none greater than this. It is also said that Yuan Fang did not enter hell, nor did he fall into the realm of ghosts. Previously, he was assigned by the officials of the underworld to be reborn as a boy in the family of Li Renshi in Shizhou. However, because Shi Mingyuan of Wushan County in Longzhou prayed for a son at Mount Hua, he was reassigned to be reborn as a boy in the Shi family. It is also said that the time of rebirth was so urgent that he could not stay any longer, from conception in the second month to birth in the twelfth month. He hoped that his brothers would be compassionate and go there to see him. After speaking, he wept and left. Xue Dazao of Hedong, who resided in Fuyang and had previously served as the magistrate of Wushan County, claimed that he knew Shi Mingyuan well. The monks Huiyong and Fazhen of Zhili Temple also spoke of this matter.
Feng Yuanze of the Tang Dynasty
Was a native of Changhe in Bohai. During the Xianqing period (656-661), he served as the Taiguan (chief cook) of the Guanglu Temple, in charge of meals. At that time, there were Western Barbarian guests and the King of Khotan (an ancient kingdom in the Western Regions) came to pay tribute. The remaining sheep, totaling several tens or hundreds, were all entrusted by the king to Yuanze to be sent to Buddhist temples to be released for longevity. Yuanze secretly ordered butchers to slaughter them and pocketed the money from selling the sheep. In the sixth month of the summer of the first year of Longshuo (661), there was a heavy rain and thunder in Luoyang, and Yuanze was struck by lightning and killed on the main street outside Xuanren Gate. His neck was broken, and blood splattered on the ground. The onlookers filled the streets and were all astonished.
Collected Writings from the Records of Retribution, Volume 6 卍 New Continued Collection, Volume 88, No. 1648, Collected Writings from the Records of Retribution
Collected Writings from the Records of Retribution, Volume 7
Layman Li Xin of the Tang Dynasty
Was a native of Taiping Village in Wenshui County, Bingzhou. He was a soldier of the Longfu government guard. In the winter of the Xianqing period (656-661), he went to Shuozhou to guard the frontier as usual. He rode a red grass horse and also brought a grass colt. At that time, it was the end of the year, the weather was cold, and the wind and snow were heavy. After traveling for more than ten li, the horse refused to go any further. Because the deadline for guarding the frontier was approaching, Li Xin whipped it dozens of times. The horse then spoke in human language, saying to Li Xin, 'I am your mother. Because I gave the remaining rice to a woman to avoid your father when I was alive, I received this retribution. This colt is your younger sister. The debt of labor has been repaid. Why do you force me so hard?' Li Xin was shocked and shed tears, unable to control himself. He then bowed and thanked it, personally...
馱鞍轡謂曰。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。歧州司法張金停俱為丁艱。在家聞而奇之。故就信家顧訪見。馬猶在問其由。委並如所傳。
顯慶中。平州有人。姓孫名壽。于海濵遊獵。見野火焰熾草木蕩盡。唯有一叢茂草獨不焚燎。疑此草中有獸。遂以火燒之。竟不能著。壽甚怪之。遂入草間尋覓。乃見一函金剛般若經。其傍又見一死僧。顏色不變。火不延燎。蓋由此也。信知經像非凡所測。孫壽親自說之。
唐并州城西有山寺。寺名童子。有大像。坐高一百七十餘尺。皇帝崇敬釋教。顯慶末年巡幸并州。共皇后親到此寺。及幸北谷開化等。大像高二百尺。禮敬瞻睹嗟嘆希奇。大舍珍寶財物衣服。並諸妃嬪內宮之人。並各損舍。並來州官長吏竇軌等。令速莊嚴備飾聖容。並托龕前地務令寬廣。還京之日至龍朔二年秋七月。內官出袈裟兩領遣中使馳送二寺大像。其童子寺像披袈裟日。從旦至暮放五色光。流照崖巖洞燭山川。又入南龕小佛赫奕堂殿。道俗瞻睹數千萬眾。城中貴賤睹此而遷善者。十室而七八焉。眾人共知不言可悉。
唐龍朔元年雒州景福寺比丘尼。修
【現代漢語翻譯】 現代漢語譯本 馱鞍轡（tuó ān pèi）說道：『如果相信我，就應當自己回家。』馬於是向前走去。信揹著鞍轡跟隨馬回到家中。信的兄弟們見到此情景，悲哀地互相看著。他們另外建造廠房和馬槽來餵養馬，像對待母親一樣。屈僧（qū sēng）舉辦齋戒，全家沒有不精進修行的。鄉里百姓和僧俗之人都感嘆稱奇。當時工部侍郎溫無隱（wēn wú yǐn）、歧州司法張金停（zhāng jīn tíng）都因為父母去世而丁憂在家，聽說了這件事，覺得很奇怪，所以到信的家中拜訪，見到了那匹馬還在。詢問事情的緣由，信詳細地講述了所發生的一切。 顯慶（xiǎn qìng）（656-661）年間，平州（píng zhōu）有個人，姓孫名壽（sūn shòu）。他在海邊打獵，看見野火燃燒，草木都被燒盡了，只有一叢茂盛的草沒有被燒著。他懷疑這叢草中有野獸，就用火去燒它，竟然不能點燃。孫壽（sūn shòu）感到非常奇怪，於是進入草叢中尋找，竟然發現一個裝有《金剛般若經》的盒子。在盒子旁邊，又看見一個死去的僧人，顏色沒有改變，火也沒有蔓延燃燒，大概是因為這部經書的緣故。相信經書和佛像不是凡人所能測度的。這是孫壽（sūn shòu）親自說的。 唐朝（táng cháo）（618-907）并州（bīng zhōu）城西有一座山寺，寺名叫童子寺（tóng zǐ sì）。寺里有一尊大佛像，坐著的高度有一百七十多尺。皇帝崇敬佛教，顯慶（xiǎn qìng）（656-661）末年巡視并州（bīng zhōu），和皇后親自來到這座寺廟。以及巡幸北谷開化（běi gǔ kāi huà）等地。大佛像高二百尺，皇帝禮敬瞻仰，讚歎稀奇，大量佈施珍寶財物衣服，以及各位妃嬪內宮之人，都各自捐舍財物。還有來并州（bīng zhōu）的官長竇軌（dòu guǐ）等人，命令他們迅速莊嚴裝飾佛像的容貌，並且依託佛龕前的土地，務必使其寬廣。回到京城的那天，是龍朔（lóng shuò）（661-663）二年秋天七月，內官拿出兩件袈裟，派遣中使飛速送到兩座寺廟的大佛像那裡。童子寺（tóng zǐ sì）的佛像披上袈裟的那天，從早到晚放出五色光芒，照亮山崖巖洞，照亮山川。又照入南龕（nán kān）小佛赫奕堂殿。僧俗瞻仰觀看，有數千萬之眾。城中貴賤之人看到此景象而向善的，十戶人家中有七八戶。眾人共同知道，不用說也可以明白。 唐朝（táng cháo）（618-907）龍朔（lóng shuò）（661-663）元年，雒州（luò zhōu）景福寺（jǐng fú sì）的比丘尼修。
【English Translation】 English version The saddle and bridle said, 'If you trust me, you should go home by yourself.' The horse then went forward. Xin carried the saddle and bridle, following the horse home. Xin's brothers, seeing this, looked at each other in sorrow. They built a separate stable and trough to feed the horse, treating it as they would their own mother. The monk Qu (qū sēng) held a vegetarian feast, and everyone in the family practiced diligently. The villagers, both monks and laypeople, all marveled at this. At that time, Wen Wuyin (wēn wú yǐn), the vice minister of the Ministry of Works, and Zhang Jinting (zhāng jīn tíng), the judicial officer of Qizhou, were both at home observing mourning for their parents. Hearing of this, they found it strange, so they visited Xin's home and saw the horse still there. They asked about the reason, and Xin explained everything that had happened in detail. During the Xianqing (xiǎn qìng) period (656-661), there was a man in Pingzhou (píng zhōu) named Sun Shou (sūn shòu). He was hunting by the sea when he saw a wildfire burning, and all the grass and trees were burned to the ground. Only a clump of lush grass was not burned. He suspected there was an animal in the grass, so he tried to burn it, but it would not catch fire. Sun Shou (sūn shòu) found this very strange, so he went into the grass to search and found a box containing the Diamond Sutra. Next to the box, he saw a dead monk, whose color had not changed, and the fire had not spread. This was probably because of the sutra. He believed that the sutra and the Buddha image were beyond the comprehension of ordinary people. This was personally recounted by Sun Shou (sūn shòu). During the Tang Dynasty (táng cháo) (618-907), there was a mountain temple west of Bingzhou (bīng zhōu) city, called Tongzi Temple (tóng zǐ sì). There was a large Buddha statue in the temple, sitting at a height of over one hundred and seventy feet. The emperor revered Buddhism, and at the end of the Xianqing (xiǎn qìng) period (656-661), he inspected Bingzhou (bīng zhōu) and personally visited this temple with the empress, as well as visiting Beigu Kaihua (běi gǔ kāi huà) and other places. The large Buddha statue was two hundred feet tall. The emperor paid homage and admired it, praising its rarity, and generously donated treasures, wealth, clothing, as well as the various concubines and people of the inner palace, all donating their own wealth. Also, the officials who came to Bingzhou (bīng zhōu), such as Dou Gui (dòu guǐ), were ordered to quickly and solemnly decorate the Buddha's appearance and to ensure that the land in front of the niche was wide. On the day they returned to the capital, in the autumn of the second year of the Longshuo (lóng shuò) period (661-663), the eunuch took out two kasayas and sent messengers to quickly deliver them to the large Buddha statues in the two temples. On the day the Buddha statue at Tongzi Temple (tóng zǐ sì) was draped with the kasaya, it emitted five-colored light from morning to night, illuminating the cliffs and caves, and illuminating the mountains and rivers. It also shone into the small Buddha hall of Nankang (nán kān). Monks and laypeople gazed in admiration, numbering tens of millions. Those in the city, both noble and common, who saw this scene and turned to good, numbered seven or eight out of ten households. Everyone knew this, and it was clear without saying. In the first year of the Longshuo (lóng shuò) period (661-663) of the Tang Dynasty (táng cháo) (618-907), a bhikkhuni at Jingfu Temple (jǐng fú sì) in Luozhou (luò zhōu) practiced.
行房中。有侍童任五娘。死後修行為五娘立靈。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。姊患不能縫衣。汝大襤褸。宜將布來。我為汝作衫及襪。弟置佈於靈床上。經宿即成。又語其妹曰。兒小時患漆。遂救一螃蟹取汁涂瘡得差。今入刀林地獄。肉中現有折刀七枚。愿姊慈念為作功德救助。知姊煎迫交不濟辨。但隨身衣服無益死者。今並未壞。請以用之。姊未報間。乃曰。兒自取去。良久又曰。衣服已來。見在床上。其姊試往觀之。乃所斂之服也。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。凡寫七卷了。乃云。七刀並得出訖。今蒙福助即往託生。與姊及弟哭別而去。吳興沈玄法說。凈土寺僧智整所說亦同。
唐姚明解者
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。至龍朔元年舉應詔人。躬赴雒陽。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。今大受罪非常饑乏。儻有故人之情。頗能惠一餐不。智整夢中許諾。及
【現代漢語翻譯】 現代漢語譯本： 行房中，有侍童任五娘去世。死後，家人為五娘設立靈位進行祭奠，超過一個月。五孃的姐姐和弟弟在夜裡忽然聽到靈座上發出聲響。弟弟起初非常恐懼，後來就試著詢問。靈位上的聲音回答說：『我生前在寺廟裡吃肉，因此遭受巨大的痛苦。我的身體上有瘡，恐怕會弄髒床鋪，你們可以多拿些灰放在床上。』弟弟按照她說的做了，後來看到床上有很多膿血。五娘又對弟弟說：『姐姐患病不能縫衣服，你穿的衣服又破又爛，應該拿些布來，我為你做衫和襪子。』弟弟把布放在靈床上，過了一夜就做好了。她又對妹妹說：『小時候我患漆瘡，於是救了一隻螃蟹，取它的汁塗抹瘡口才好。現在我墮入刀林地獄，肉里現在還有七枚折斷的刀。希望姐姐慈悲，為我做功德救助。我知道姐姐生活困窘，難以賙濟，但是隨身的衣服對死者沒有用處，現在還沒有壞，請用它們來做功德。』姐姐還沒來得及回答，靈位上的聲音就說：『我自己取走。』過了很久又說：『衣服已經來了，就在床上了。』姐姐試著去看，果然是她收斂的衣服。於是送到凈土寺寶獻師那裡，請他抄寫《金剛般若經》。每抄寫完一卷，靈位上的聲音就說：『已經出一刀。』總共抄寫了七卷，就說：『七刀都已經出來了。現在蒙受福德的幫助，我就要投胎轉世了。』於是與姐姐和弟弟哭著告別而去。吳興的沈玄法說，凈土寺的僧人智整所說的也一樣。
唐朝的姚明解（人名），
他原本是普光寺的沙門（佛教出家男子）。天性聰敏，有文采，擅長書法和繪畫，至於彈奏古琴，也是當時獨一無二的。他總是羨慕世俗生活，不喜歡佛門。到了龍朔元年（661年），他參加應詔考試，親自前往雒陽。考中后還俗，頗有些怨言。沒過多久就去世了。後來他託夢給相識的凈土寺僧人智整說：『明解生前沒有積累福業，不遵守佛教的教義，現在遭受巨大的罪過，非常飢餓。如果還有故人的情誼，能不能施捨一餐飯？』智整在夢中答應了。等到 English version: During sexual activity, there was a young servant named Ren Wuniang. After her death, the family set up a spirit tablet for Wuniang and made offerings for over a month. One night, her elder sister and younger brother suddenly heard noises coming from the spirit tablet. The younger brother was initially very frightened, but later he tried to ask what was happening. The voice from the spirit tablet replied, 'When I was alive, I ate meat in the temple, and because of this, I am suffering greatly. I have sores on my body, and I am afraid of soiling the bedsheets. You can put more ashes on the bed.' The younger brother did as she said, and later saw a lot of pus and blood on the bed. Wuniang then said to her younger brother, 'Elder sister is ill and cannot sew clothes, and your clothes are tattered. You should bring some cloth, and I will make you a shirt and socks.' The younger brother placed the cloth on the spirit tablet, and it was finished overnight. She then said to her younger sister, 'When I was young, I suffered from lacquer sores, so I saved a crab and used its juice to apply to the sores, and they healed. Now I have fallen into the Knife Mountain Hell, and there are seven broken knives in my flesh. I hope that elder sister will be compassionate and perform meritorious deeds to help me. I know that elder sister is in difficult circumstances and cannot provide much assistance, but the clothes I wore are of no use to the dead, and they are not yet ruined. Please use them to perform meritorious deeds.' Before the elder sister could reply, the voice from the spirit tablet said, 'I will take them myself.' After a long time, it said again, 'The clothes have arrived, and they are on the bed.' The elder sister tried to look, and indeed they were the clothes she had collected. So she sent them to Baoxian, a monk at Jingtu Temple (Pure Land Temple), and asked him to transcribe the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). Each time a scroll was transcribed, the voice from the spirit tablet would say, 'One knife has been removed.' After a total of seven scrolls were transcribed, it said, 'All seven knives have been removed. Now, with the help of blessings, I am about to be reborn.' Then she cried and bid farewell to her elder sister and younger brother and departed. Shen Xuanfa of Wuxing said that the monk Zhizheng of Jingtu Temple said the same thing.
Yao Mingjie (person's name) of the Tang Dynasty (618-907),
He was originally a shamen (Buddhist monk) of Puguang Temple. He was intelligent and talented, skilled in calligraphy and painting, and also excelled at playing the qin (a Chinese zither), being unparalleled at the time. He always admired secular life and disliked the Buddhist path. In the first year of Longshuo (661), he participated in the imperial examination and went to Luoyang in person. After passing the examination and returning to secular life, he had some complaints. Not long after, he died. Later, he appeared in a dream to Zhizheng, a monk at Jingtu Temple whom he knew, and said, 'Mingjie did not accumulate good karma in his previous life and did not follow the teachings of Buddhism. Now I am suffering greatly and am very hungry. If you still have the friendship of an old friend, could you give me a meal?' Zhizheng agreed in the dream. When
【English Translation】 During sexual activity, there was a young servant named Ren Wuniang. After her death, a spirit altar was set up for Wuniang, and offerings were made for more than a month. One night, her sister and brother suddenly heard sounds coming from the spirit altar. At first, the brother was very scared, but later he tried asking. The answer came from the altar, '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 bedsheets. You can put more ashes on the bed.' The brother did as she said, and later saw a lot of pus and blood on the bed. Wuniang then said to her brother, 'Sister is sick and cannot sew clothes, and your clothes are tattered. You should bring some cloth, and I will make you a shirt and socks.' The brother put the cloth on the spirit altar, and it was finished overnight. She then said to her sister, 'When I was young, I had lacquer sores, so I saved a crab and used its juice to apply to the sores, and they healed. Now I have fallen into the Knife Mountain Hell, and there are seven broken knives in my flesh. I hope that sister will be compassionate and perform meritorious deeds to help me. I know that sister is in difficult circumstances and cannot provide much assistance, but the clothes I wore are of no use to the dead, and they are not yet ruined. Please use them to perform meritorious deeds.' Before the sister could answer, the voice from the altar said, 'I will take them myself.' After a long time, it said again, 'The clothes have arrived, and they are on the bed.' The sister tried to look, and indeed they were the clothes she had collected. So she sent them to Baoxian, a monk at Jingtu Temple (Pure Land Temple), and asked him to transcribe the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). Each time a scroll was transcribed, the voice from the altar would say, 'One knife has been removed.' After a total of seven scrolls were transcribed, it said, 'All seven knives have been removed. Now, with the help of blessings, I am about to be reborn.' Then she cried and bid farewell to her sister and brother and departed. Shen Xuanfa of Wuxing said that the monk Zhizheng of Jingtu Temple said the same thing.
Yao Mingjie (person's name) of the Tang Dynasty (618-907 A.D.),
He was originally a shamen (Buddhist monk) of Puguang Temple. He was intelligent and talented, skilled in calligraphy and painting, and also excelled at playing the qin (a Chinese zither), being unparalleled at the time. He always admired secular life and disliked the Buddhist path. In the first year of Longshuo (661 A.D.), he participated in the imperial examination and went to Luoyang in person. After passing the examination and returning to secular life, he had some complaints. Not long after, he died. Later, he appeared in a dream to Zhizheng, a monk at Jingtu Temple whom he knew, and said, 'Mingjie did not accumulate good karma in his previous life and did not follow the teachings of Buddhism. Now I am suffering greatly and am very hungry. If you still have the friendship of an old friend, could you give me a meal?' Zhizheng agreed in the dream. When
其寤后乃為設食。至夜才眠。即見明解來愧謝之。至二年秋中又託夢于畫工曰。我以不信佛法今大受苦痛。努力為我寫二三卷經。執手慇勤賦詩言別。教畫工讀十八遍令記。寤乃憶之。其詩曰。握手不能別。撫膺還自傷。痛矣時陰短。悲哉泉路長。松林驚野吹。荒𡑞落寒霜。言離何以贈。留心內典章。
唐癰州萬年縣閻村。即灞渭之間也。有婦女謝氏。適同縣。元氏有女。適回龍村人來阿照。謝氏永徽末亡。龍朔元年八月。託夢于來氏女曰。我為生時酤酒。小作升方取價太多。量酒復少。今坐此罪。于北山下人家為牛。近被賣與法界寺夏侯師家。今將我向城南耕稻田。非常辛苦。及寤其女洟泣為阿照言之。至二年正月。有法界寺尼至阿照村。女問尼。尼報云。有夏侯師。是實女。即就寺訪之。云近於北山下買得一牛。見在城南耕地。其女洟泣求請寺尼。乃遣人送其女就之。此牛平常唯一人禁制。若遇餘人必陸梁牴觸。見其女至乃䑛其遍體。又流淚焉。女即憑夏侯師贖之。乃隨其女去。今現在阿照家養飼。女常呼為阿孃。承奉不闕。京師王侯妃媵多令召視。競施錢帛。
唐曹州濟陰縣西二十里村中有精舍。至龍朔二年冬十月。野火暴起非常熾盛。及至精舍逾越而過焉。比僧房草舍焚燎總盡。唯金剛般若經一
【現代漢語翻譯】 現代漢語譯本： 他醒來后，家人便為他準備食物。直到深夜才入睡。隨即見到明解前來愧疚地向他道謝。到了第二年秋天，又託夢給畫工說：『我因為不相信佛法，現在遭受極大的痛苦。努力為我抄寫二三卷經。』（明解）拉著畫工的手，慇勤地賦詩告別，教畫工讀十八遍，讓他記住。畫工醒來后便記住了那首詩，詩中寫道：『握手不能道別離，撫摸胸口更感悲傷。痛苦啊，陰間時日短暫，悲哀啊，黃泉路途漫長。松林中傳來野風的呼嘯，荒涼的墳墓上飄落著寒冷的霜。臨別之際，我能贈送什麼呢？請用心研讀佛經吧。』 唐朝（618年-907年）雍州萬年縣閻村，就在灞水和渭水之間。有一位婦女姓謝，嫁給了同縣元家。元家有個女兒，嫁給了回龍村的來阿照。謝氏在永徽年間（650年-655年）去世。龍朔元年（661年）八月，她託夢給來阿照的女兒說：『我因為生前賣酒時，用小升斗來多收顧客的錢，而且量酒時又給得不足，現在因為這個罪過，在北山下的人家轉生為牛。最近被賣給了法界寺夏侯師家。現在他們要我到城南去耕稻田，非常辛苦。』來阿照的女兒醒來后，哭著把夢告訴了阿照。到了第二年正月，有法界寺的尼姑來到阿照的村子。來阿照的女兒向尼姑打聽，尼姑說：『確實有夏侯師這個人。』來阿照的女兒就到寺里去拜訪，（夏侯師）說：『我最近在北山下買了一頭牛，現在正在城南耕地。』來阿照的女兒哭著請求寺里的尼姑。於是（寺里）派人送她去見那頭牛。這頭牛平時只有一個人能管住它，如果遇到其他人，一定會跳起來牴觸。當它見到來阿照的女兒時，就舔她的全身，還流下了眼淚。來阿照的女兒就懇求夏侯師把牛贖了出來，然後就跟著來阿照的女兒走了。現在（這頭牛）被養在阿照的家裡。來阿照的女兒常常稱呼它為『阿孃』，侍奉得很周到。京城的王侯妃嬪們大多派人來召見（這頭牛），爭相施捨錢財。 唐朝（618年-907年）曹州濟陰縣西二十里村中有一座精舍。到了龍朔二年（662年）冬十月，突然發生野火，火勢非常猛烈。火勢蔓延到精舍時，卻越過精舍而過。精舍的僧房草舍都被燒燬殆盡，只有《金剛般若經》一卷得以倖免。
【English Translation】 English version: After he awoke, his family prepared food for him. He didn't sleep until late at night. Immediately, Mingjie appeared, feeling ashamed and expressing his gratitude. In the autumn of the second year, he again appeared in a dream to a painter, saying, 'Because I did not believe in the Buddha's teachings, I am now suffering greatly. Please strive to copy two or three scrolls of scripture for me.' (Mingjie) held the painter's hand, earnestly composing a poem of farewell, instructing the painter to read it eighteen times so he would remember it. Upon waking, the painter recalled the poem, which read: 'Holding hands, we cannot say farewell; stroking my chest, I feel even more sorrow. Alas, the days in the underworld are short; alas, the road to the Yellow Springs is long. In the pine forest, the wild wind howls; on the desolate graves, cold frost falls. What can I give as a parting gift? Please focus your mind on the inner chapters of the Buddhist scriptures.' In Yongzhou's Wannian County, Yan Village, between the Ba and Wei Rivers, during the Tang Dynasty (618-907 AD), there was a woman named Xie, married to the Yuan family in the same county. The Yuan family had a daughter who married Lai A'zhao of Huilong Village. Xie passed away in the Yonghui era (650-655 AD). In the eighth month of the first year of the Longshuo era (661 AD), she appeared in a dream to Lai A'zhao's daughter, saying, 'When I was alive, I sold wine and used a small dipper to overcharge customers, and I also gave short measures. Now, because of this sin, I have been reborn as a cow in a family at the foot of North Mountain. Recently, I was sold to Xiahou Shi's family at Fajie Temple. Now they are making me plow rice paddies south of the city, which is very hard.' After waking up, Lai A'zhao's daughter cried and told A'zhao about the dream. In the first month of the second year, a nun from Fajie Temple came to A'zhao's village. Lai A'zhao's daughter inquired with the nun, who said, 'There is indeed a Xiahou Shi.' Lai A'zhao's daughter went to the temple to visit, and (Xiahou Shi) said, 'I recently bought a cow at the foot of North Mountain, and it is now plowing fields south of the city.' Lai A'zhao's daughter cried and pleaded with the nun at the temple. So (the temple) sent someone to take her to see the cow. This cow could usually only be controlled by one person; if it encountered anyone else, it would jump up and resist. When it saw Lai A'zhao's daughter, it licked her entire body and shed tears. Lai A'zhao's daughter then begged Xiahou Shi to redeem the cow, and then followed Lai A'zhao's daughter away. Now (the cow) is being raised in A'zhao's home. Lai A'zhao's daughter often calls it 'Mother' and serves it attentively. Many princesses and concubines in the capital send people to see (the cow), competing to give money and silk. In a village twenty li west of Jiyin County, Caozhou, during the Tang Dynasty (618-907 AD), there was a Jing She (精舍, a type of Buddhist retreat). In the tenth month of the second year of the Longshuo era (662 AD), a wildfire suddenly broke out, and the fire was extremely fierce. When the fire reached the Jing She, it passed over it. The monks' quarters and thatched huts of the Jing She were all burned to the ground, but only one scroll of the Vajracchedika Prajna Paramita Sutra (金剛般若經, Diamond Sutra) survived.
卷儼然如舊。曹州參軍事席文禮說之。
唐幽州漁陽縣無終戍城內有百許家。龍朔二年夏四月戍城火災。門樓及人家屋宇併爲煨燼。唯二精舍及浮圖並佛龕上紙簾蘧蒢等。但有佛像獨不延燎。火既不燒巋然獨存。時人見者莫不嗟異。以為佛力支援。中山郎余令既任彼官。又家兄餘慶交友人。郎將齊郡因如使營州。並親見其事。具為余令說之。
唐兗州曲阜人倪買得妻皇甫氏。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。前後取人亦眾矣。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。又因執燭者詣病女處。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。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。皇甫見被使役。至今猶存。今男子作生伺命者。兗州見有三四人。但不知其姓名耳。
唐前大理司直河內司馬喬卿
天性純謹有志行。到永徽中為楊州戶曹。丁母憂居喪毀瘠。刺心上血寫金剛般若經一卷。未幾于廬上生芝草二莖。經九日長尺有八寸。綠莖朱蓋日瀝汁一升。傍人食之味甘如蜜。去而復生。如此數四。喬卿同僚數人。並向余令
【現代漢語翻譯】 現代漢語譯本： 卷軸看起來和原來一樣。曹州參軍事席文禮講述了這件事。 唐朝（公元618-907年）幽州漁陽縣無終戍城內大約有一百多戶人家。龍朔二年（公元662年）夏天四月，戍城發生火災，門樓和百姓的房屋都被燒成灰燼。只有兩座精舍和浮圖（佛塔）以及佛龕上的紙簾、蘧蒢（用以覆蓋的粗布）等，只有佛像沒有被火焰蔓延。大火沒有燒到佛像，佛像巍然屹立。當時看到的人沒有不驚歎稱奇的，認為這是佛力的護持。中山人郎余令擔任了那裡的官職，他的哥哥餘慶與友人，郎將齊郡因為出使營州，都親自見證了這件事，詳細地告訴了余令。 唐朝（公元618-907年）兗州曲阜人倪買得的妻子皇甫氏，因為生病祈禱泰山，病情稍微好轉。因此被冥道使者役使，作為伺命，每次被役使，就會死去一兩天。事情結束后又恢復如初。前後抓的人也很多了。她說，曾經被派遣去抓鄉人龐領軍的小女兒，因為她家門前有齋壇，一直在誦經，很久都無法進入。過了一會兒，等到誦經稍微空閑，又因為執燭的人去病女那裡，於是就跟隨著進入，才把她抓走。問她抓人的原因，說是府君四郎的命令。府君並不知道這件事。她論述地獄的情況，條理清晰。又說，在地下訴說陽間人的事情不止一兩件，但是如果人稍微有點福報，就無法追捕。如果他們有罪，抓捕就很容易。皇甫氏被役使，至今還活著。現在男子作為生伺命的，兗州見到有三四人，只是不知道他們的姓名罷了。 唐朝（公元618-907年）前大理司直河內司馬喬卿 天性純樸謹慎，有志向和德行。在永徽年間（公元650-655年）擔任楊州戶曹。遭遇到母親去世，居喪期間非常悲痛。刺破心上的血書寫了《金剛般若經》一卷。沒過多久，在廬舍上生長出兩株芝草。過了九天，長到一尺八寸，綠色的莖，紅色的蓋，每天滴下一升汁液。旁邊的人吃了，味道甘甜如蜜。割去後又重新生長，如此反覆幾次。喬卿的幾位同僚，都告訴了余令。
【English Translation】 English version: The scroll appeared as it always had. Xi Wenli, a military advisor in Cao Prefecture, recounted this event. During the Tang Dynasty (618-907 AD), there were about a hundred households in the Wuzhong garrison town of Yuyang County, You Prefecture. In the summer of the second year of the Longshuo era (662 AD), a fire broke out in the garrison town, and the gate tower and the people's houses were burned to ashes. Only the two Jing She (精舍, Buddhist retreat) and the Futu (浮圖, pagoda) along with the paper curtains and quchu (蘧蒢, coarse cloth used for covering) on the Buddha shrine, only the Buddha statues were not touched by the flames. The fire did not burn the Buddha statues, and they stood tall and firm. Those who saw it at the time were amazed and praised it, believing it was the protection of the Buddha's power. Lang Yuling from Zhongshan took office there, and his elder brother Yuqing and his friend, Lang Jiang Qijun, because of his mission to Yingzhou, personally witnessed this event and told Yu Ling in detail. During the Tang Dynasty (618-907 AD), Ni Maide's wife, Huangfu, from Qufu, Yanzhou, prayed to Mount Tai because of illness, and her condition improved slightly. Therefore, she was employed by the messengers of the underworld as a Siming (伺命, one who spies on the living), and every time she was employed, she would die for a day or two. After the matter was over, she would return to normal. She had captured many people before and after. She said that she had been sent to capture the youngest daughter of Pang, the military leader of the village, because there was a Zhai Tan (齋壇, altar for purification) in front of her house, and she had been chanting scriptures, so she could not enter for a long time. After a while, when the chanting was slightly idle, and because the person holding the candle went to the sick girl, she followed in and captured her. When asked why she captured her, she said it was the order of the fourth son of the Fujun (府君, local god). The Fujun did not know about this. She discussed the situation of hell with clear logic. She also said that there were more than one or two cases of people in the underworld complaining about the living, but if people had a little bit of good fortune, they could not be captured. If they were guilty, it would be easy to capture them. Huangfu is still alive today after being employed. There are three or four men in Yanzhou who are Siming, but their names are not known. During the Tang Dynasty (618-907 AD), Sima Qiaoqing of Henei, the former Dali Sizhi (大理司直, official in charge of judicial review) He was pure and cautious by nature, with ambition and virtue. During the Yonghui era (650-655 AD), he served as the Hucao (戶曹, census official) of Yangzhou. When he encountered the death of his mother, he was very sad during the mourning period. He pierced his heart and wrote a volume of the 'Diamond Sutra' in blood. Not long after, two stalks of Ganoderma lucidum grew on the hut. After nine days, they grew to one foot and eight inches, with green stems and red caps, dripping one liter of juice every day. People nearby ate it, and it tasted as sweet as honey. After cutting it off, it grew again, and this happened several times. Several of Qiaoqing's colleagues told Yu Ling about it.
陳說。天下士人多共知之。
冥報記輯書卷第七(終)
【現代漢語翻譯】 現代漢語譯本： 以上陳述，天下讀書人大多都知道。
《冥報記輯》書卷第七（終）
【English Translation】 English version: These accounts are widely known among scholars throughout the land.
Collected Records of冥報 (Míng bào, karmic retribution) , Scroll 7 (End)