[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [冥報記](https://indike.org/pramana/in.bauddha.taisho.2082) › 2.9 # 冥報記 2.9 冥報記 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.2082.2.9) 睦仁蒨者。趙郡邯鄲人也。少有經學。不信鬼神。常其欲試有無。就思人學之。十餘年。不能得見。後徙家向縣。於路見一人。如大官。衣冠甚偉。乘好馬。從五十餘人騎。視仁蒨而不言。後數見之。帝如此。經十年。凡數十相見。後忽駐馬。呼蒨曰。比頻見君。情相眷慕。題與君交遊。蒨即拜之。問公何人也。答吾是鬼耳。姓成。名景。本弘農。西晉時。為別駕。今任臨胡國長吏。仁蒨問其國何在。王何姓名。答曰。黃河已北。總為臨胡國。國都在樓煩西北。州磧是也。其王。是故趙武靈王。今統此國。總受太山攝。每月各使上相朝於太山。是以數來過此。與君相遇也吾乃能有相益。令君預知禍難。而先避之。可免橫害。唯死生之命。與大禍福之報。不能移動耳。蒨從之。景因命其從騎。常掌事。以是贈之。遣隨蒨行。有事令先報之。即爾所不知。當來告我。於是便別。掌事恒隨逐如從者。頃有所問。無不先知。時大業初。江陵岑之象為邯鄲令。子文本。年未弱冠。之象請仁蒨於家。教文本書。蒨以此事告文本。仍謂曰。成長史謂曰。我有一事。羞君不得道。既與君交。亦不能不告君。鬼神道中亦有食。然不能飽。苦飢。若得人食。便得一年飽。眾鬼多偷竊人食。我既貴重。不能偷之。從君請一餐。蒨既告文本。文本即為具饌。備設珍羞。蒨曰。鬼不欲入人屋。可於外邊。張幕設席。陳酒食於上。文本如其言。至時。仁蒨見景兩客來坐。從百餘騎。既坐文本向席再拜。謝以食之不精。亦傳意。辭謝。初文本將設食。仁蒨請有金帛以贖之。文本問是何等物。蒨云。鬼所用物。皆與人異。唯黃金及絹。為得通用。然亦不如假者。以黃色塗大錫作金。以紙為絹帛。最為貴上。文本如言作之。及景食畢。令其從騎更代坐食。文本以所作金錢絹贈之。景深喜謝曰。因睦生煩郎君供給。郎君頗欲知年壽命乎。文本辭曰。不願知也。景辭而去。數年後。仁蒨遇病不甚困篤。而又不能起。月餘日。蒨問常掌事。掌事云不知。便問長史。長史報云。國內不知。後日因朝太山。為消息相報。至後月。長史自來報云。是君鄉人趙武為太山主簿。主簿一員闕。薦君為此官。故為文案經紀。召君耳。案成者當死。蒨問計將安出景云。君壽應年六十餘。今始四十。但以趙主簿橫徵召耳。當為君請之。乃曰趙主簿相問。睦兄昔與同學。恩情深重。今幸得為太山主簿。適遇一主簿闕。府今擇人。吾已啟公。公許相用。兄既不得長生。會當有死。死遇際會。未必得官。何惜一二十年。苟貪生也。今文書已出。不可復止。願決作來意。無所疑也。蒨憂懼。病愈篤。景謂蒨曰。趙主簿。必欲致君。君可自太山。於府君陳訴。則可以免。蒨問。何由見府君。景曰鬼者可得見耳。往太山廟。東度一小嶺。嶺平地。是其都所。君自當見之。蒨以告文本。文本為具行裝束。數日。景又來告蒨曰。文書欲成。君訴懼不可免。急一佛像。彼文書自消息。蒨告文本。以三千錢為畫一座像於寺西壁。既而景來告曰免矣。蒨情不信佛。意尚疑之。因問景云。佛法說有三世因果。此為虛實。答曰實。蒨曰。即如是人死。當分入六道。那得盡為鬼。而趙武靈王。及君今尚為鬼耶。景曰。君縣內幾戶。蒨曰萬餘戶。又獄囚幾人。蒨曰。常二十人已下。又曰。萬戶之內。有五品官幾人。蒨曰無。又曰。九品已上。官幾人。蒨曰。數十人。景曰。六道之內。亦一如此耳。其得六道。萬無一人。如君縣內無一五品官。得人道者有數人。如君九品。入地獄者亦數十。如君獄內囚。唯鬼及畜生。最為多也。如君縣內課役戶。就此道中。又有等級。因指其從者曰。彼人大不如我。其不及彼者尤多。蒨曰。鬼有死乎。曰然。蒨曰。死入何道。答曰不知。如人知死。而不知死後之事。蒨問曰。道家章醮。為有益不。景曰。道者。天帝總統六道。是謂天曹。閻羅王者。如人天子。太山府君尚書令。錄五道神如諸尚書。若我輩國。如大州郡。每人間事。道上章請福。天曹受之。下閻羅王云。某月日得某甲訴云云。宜盡理勿令枉濫。閻羅敬受而奉行之。如人之奉詔也。無理不可求免。有枉必當得申。可為無益也。何又問。佛家修福何如。景曰。佛是大聖。無文書行下。其修福。天神敬奉。多得寬宥。若福厚者。雖有惡道文簿。不得追攝。此非吾所識。亦莫知其所以然。言畢去。蒨一二日能起便愈。文本父卒。還鄉里。蒨寄書曰。鬼神定是貪諂。往日欲郎君飲食。乃爾慇懃。比知無復厚利相見殊落漠。然常掌事猶見隨。本縣為賊所陷。死亡略盡。僕為掌事所道。常如賊不見。竟以獲全。貞觀十六年九月九日。文官賜識於玄武北門。文本時為中書侍郎。與家兄太府鄉。及治書侍御史馬周給事中韋琨。及臨對坐。文本自謂諸人云爾。 > Mu Renqian was a native of Handan in Zhao Commandery. In his youth he studied the classics and did not believe in ghosts or spirits, but wishing always to test whether they existed or not, he sought out and studied under spirit-seers. For over ten years he was unable to see any. Later, when moving his household toward the county seat, he saw a man on the road who looked like a high official, in very grand robes and cap, riding a fine horse, accompanied by over fifty mounted attendants. The man looked at Renqian without speaking. Later Renqian saw him several times, and it was always thus. After ten years, having seen each other several dozen times, \[the rider\] suddenly halted his horse, called to Renqian, and said, 'Lately I have seen you frequently; in my heart I admire and hold affection for you, and I wish to associate with you.' Renqian bowed to him and asked, 'Who are you, sir?' He replied, 'I am only a ghost. My surname is Cheng, and my given name is Jing. Originally from Hongnong, during the Western Jin I served as an aide-de-camp (biejia). Now I hold the office of senior clerk (zhangli) in the State of Linhu.' Renqian asked where his state was, and what the king's surname and given name were. He replied, 'All north of the Yellow River is the State of Linhu. The state capital is northwest of Loufan, where the desert of \[Shuo\]zhou lies. Its king is the former King Wuling of Zhao, who now governs this realm. As a whole we are under the jurisdiction of Mount Tai. Every month, each state sends a chief minister to pay court at Mount Tai, which is why I frequently pass by here and encounter you. I can be of benefit to you: I can cause you to know misfortunes and perils in advance so that you may avoid them beforehand and escape unforeseen calamities. Only the span of life and death, and the retribution of great misfortune or fortune, cannot be moved.' Renqian agreed. Jing then ordered one of his mounted attendants, a regular steward (zhangshi), to be given to him, sending him to follow Renqian wherever he went: whenever anything arose, he was to report it beforehand, and if it was something he did not know, he was to come and inform \[Jing\]. Thereupon they parted. The steward continually followed him like a retainer; whenever Renqian had a question, he never failed to know it beforehand. At that time, in the early Daye era, Cen Zhixiang of Jiangling was magistrate of Handan. His son Wenben had not yet reached capping age (twenty). Zhixiang invited Renqian to his home to teach Wenben calligraphy. Renqian told Wenben of this matter, and also said, 'Senior Clerk Cheng said to me: "I have one thing that I am ashamed to say to you, yet since I associate with you, I cannot keep it from you. In the realm of ghosts and spirits there is also food, but one cannot eat one's fill; we suffer from hunger. If one obtains human food, one can remain full for an entire year. The throng of ghosts mostly steal human food. Since I am of noble rank, I cannot steal it; I would ask of you a single meal."' Once Renqian informed Wenben, Wenben prepared a banquet for him, setting out delicacies and fine food. Renqian said, 'Ghosts do not wish to enter human dwellings. You may pitch a pavilion tent and set up seats outside, displaying wine and food upon them.' Wenben did as he said. When the time arrived, Renqian saw Jing and two guests arrive and take their seats, accompanied by over a hundred mounted attendants. Once seated, Wenben faced the table and bowed twice, apologizing for the food not being exquisite; \[Renqian\] also conveyed \[Jing's\] sentiments, expressing his gratitude. Earlier, when Wenben was about to set out the food, Renqian had requested gold and silk to present in repayment. Wenben asked what sort of items they were, and Renqian said, 'The things used by ghosts are entirely different from those used by humans; only yellow gold and plain silk can be used in common. Yet genuine items are not as good as imitations: applying yellow colour to large tin sheets to make gold, and using paper for silk cloth, is considered the most precious and superior.' Wenben made them according to his words. When Jing finished eating, he ordered his mounted attendants to take turns sitting and eating. Wenben presented them with the gold coins and silk he had made. Jing was deeply pleased, thanked him, and said, 'Through scholar Mu I have troubled you, young sir, for provisions. Would you, young sir, like to know your lifespan?' Wenben declined, saying, 'I do not wish to know.' Jing took his leave and departed. Several years later, Renqian fell ill; though not critically severe, he was unable to rise. After more than a month, Renqian asked his regular steward, but the steward said he did not know. He then asked the senior clerk. The senior clerk reported back, saying, 'Within our realm it is not known. In a few days, when I go to court at Mount Tai, I will seek news and report back to you.' The following month, the senior clerk came in person and reported, saying, 'It is your fellow townsman Zhao Wu who serves as registrar (zhubu) of Mount Tai. There was a vacancy for one registrar, and he recommended you for this post; therefore, files and records have been prepared to summon you. When the case file is completed, you will die.' Renqian asked what plan could be devised. Jing said, 'Your lifespan should be over sixty years, and you are now only forty. It is merely that Registrar Zhao has wrongfully levied a summons upon you. I shall petition him for you.' Then \[Zhao's message\] came, with Registrar Zhao sending word: 'Brother Mu, formerly we were fellow students, and our affection was deep and profound. Now I am fortunate to serve as registrar of Mount Tai, and it just happened that a registrar post became vacant. The office is now selecting someone, and I have already submitted a proposal to the Lord; the Lord has granted your appointment. Since you cannot attain eternal life, Brother, you will eventually have to die. When death comes, through chance encounters one may not necessarily obtain an office. Why begrudge one or two decades and crave life so desperately? The official document has already been issued and can no longer be stopped. I hope you will make a firm resolution to come, without any doubt.' Renqian was anxious and fearful, and his illness grew even more severe. Jing said to Renqian, 'Registrar Zhao is determined to bring you over. You may go yourself to Mount Tai and present a petition of grievance before the Lord of the Prefecture; then you can be spared.' Renqian asked, 'By what means can I see the Lord of the Prefecture?' Jing said, 'Those who are ghosts can manage to see him. Go to the Mount Tai Shrine; cross a small ridge to the east, and on the level ground beyond the ridge is his administrative seat. You will see him of yourself.' Renqian told this to Wenben, and Wenben prepared travelling provisions for him. A few days later, Jing came again and told Renqian, 'The document is about to be finalized; I fear that your petition may not spare you. Quickly make an image of the Buddha, and those documents will spontaneously dissolve.' Renqian told Wenben, who used three thousand coins to paint a seated image on the west wall of a monastery. Soon afterward, Jing came and announced, 'You are spared!' In his heart, Renqian did not believe in the Buddha and still had doubts, so he asked Jing, 'The Buddha-Dharma speaks of cause and effect in the three times; is this true or false?' He replied, 'It is true.' Renqian said, 'If so, then when people die, they should be divided among the six destinies; how is it that all become ghosts, and King Wuling of Zhao and you are still ghosts today?' Jing said, 'How many households are there in your county?' Renqian said, 'Over ten thousand households.' 'And how many prison inmates?' Renqian said, 'Usually twenty or fewer.' He asked again, 'Among the ten thousand households, how many officials of the fifth rank are there?' Renqian said, 'None.' He asked again, 'How many officials of the ninth rank and above?' Renqian said, 'Several dozen.' Jing said, 'Within the six destinies, it is entirely like this. Those who attain the \[higher\] destinies are not even one in ten thousand, just as there is not a single fifth-rank official in your county. Those who attain the human destiny are a few people, like your ninth-rank officials; those who enter hell are also several dozen, like the prisoners in your gaol. Only ghosts and beasts are the most numerous, just like the taxable and corvée households in your county. Even within this realm, there are ranks and grades.' Then pointing to his attendants, he said, 'Those men are far inferior to me, and those who do not equal them are even more numerous.' Renqian said, 'Do ghosts die?' He replied, 'They do.' Renqian said, 'When they die, into which destiny do they enter?' He replied, 'I do not know, just as humans know of death but do not know of affairs after death.' Renqian asked, 'Are the petitions and offerings (zhangjiao) of Daoists of any benefit or not?' Jing said, 'In Daoism, the Heavenly Emperor holds overall command of the six destinies; this is called the Heavenly Department (Tiancao). King Yama is like the Son of Heaven among humans; the Lord of Mount Tai Prefecture is like the Director of the Department of State Affairs (Shangshu ling); the spirits who record the five destinies are like the various ministers of state (shangshu); and realms like ours are like large prefectures and commanderies. Whenever there is a human affair, the Daoists submit a petition praying for blessings, and the Heavenly Department receives it. It sends down an order to King Yama, saying: "On such-and-such month and day, a complaint was received from so-and-so, stating thus and so. You should examine the merits to the utmost and not allow injustice or excess." Yama reverently receives and carries it out, just as humans receive an imperial decree. Where there is no justification, one cannot seek exemption; where there is injustice, it will certainly be redressed. How could it be said to be of no benefit?' He asked further, 'What about cultivating merit in Buddhism?' Jing said, 'The Buddha is a great sage; no written documents are dispatched below. When merit is cultivated for him, the heavenly spirits revere and honour it, and one mostly obtains leniency and pardon. If one's merit is abundant, even if there are registers of the evil destinies, one cannot be pursued and apprehended. This is not something within my knowledge, nor do I know why it is so.' Having spoken, he left. Within one or two days, Renqian was able to rise, and he was cured. After Wenben's father died, he returned to his home village. Renqian sent a letter saying, 'Ghosts and spirits are indeed greedy and flatterers! In the past, when he wanted your food and drink, young sir, he was so exceedingly attentive; lately, knowing there is no more substantial profit, his visits have grown quite distant and cold. Yet the regular steward still follows me. When our county was captured by rebels, almost everyone was killed, but I was guided by the steward, and it was always as if the rebels could not see me; thus I managed to survive whole.' On the ninth day of the ninth month in the sixteenth year of Zhenguan, civil officials were bestowed a banquet at the North Gate of Xuanwu. Wenben was then Vice Director of the Secretariat (Zhongshu shilang), and sat facing my elder brother, the Court Architect (Taifu qing), together with Ma Zhou, Attendant Censor of the Secretariat, Wei Kun, Supervising Censor, and myself, Tang Lin. Wenben told these things to everyone himself. > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.2082.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.2082.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2082.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2082~en-mt.2.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2082.2.9](https://indike.org/pramana/in.bauddha.taisho.2082.2.9) · Pramāṇa