[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 6.74 # 法苑珠林 6.74 法苑珠林 6.74 - **Language:** Classical Chinese ### [6.74](https://indike.org/pramana/in.bauddha.taisho.2122.6.74) 唐眭仁蒨者。趙郡邯鄲人也。少事經學不信鬼神。常欲試其有無。就見鬼人學之十餘年不能得見。後徙家向縣。於路見一人如天官。衣冠甚暐曄乘好馬。從五十餘騎。視仁蒨而不言。後數見之常如此。經十年凡數十相見。後忽駐馬呼仁蒨曰。比頻見君情相眷慕。願與君交游。蒨即拜之問公何人耶。答曰。吾是鬼耳。姓成名景。本弘農。西晉時為別駕。今任胡國長史。仁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。沙磧是也。其王即是故趙武靈王今統此國總受太山控攝。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。仁蒨從之。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。常事恒隨逐如侍從者。須有所問無不先知。時大業初陵岑之象為邯鄲令。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。成長史語我。有一事羞君不得道。既與君交亦不能不告君。鬼神道亦有食。然不能得飽。常苦飢。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。可於外水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。亦傳景意辭謝。初文本將設食。仁蒨請有金帛以贈之。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。因眭生煩郎君供給。郎君頗欲知壽命乎。文本辭云。不願知也。景笑而去。數年後。仁蒨遇病不甚困篤。而又不起。月餘日。蒨馮常掌事。掌事不知。便問長史。長史報云。國內不知。後月因朝太山為問消息相報。至後月長史來報云。是君鄉人趙某為太山主簿。主簿一員闕。薦君為此官。故為文案經紀召君耳。案成者當死。蒨問請將案出。景云。君壽應年六十餘。今始四十。但以趙主簿橫徵召耳。當為請之。乃曰。趙主簿相問。眭兄昔與同學恩情深至。今幸得為太山主簿。適遇一員官闕。明府今擇人。吾已啟公。公許相用。兄既不得長生。命當有死。死遇濟會未必當官。何惜一二十年。苟生延時耶。今文書已出不可復止願。決作來意無所疑也。蒨憂懼病逾篤。景請蒨曰趙主簿必欲致君。君可自往太山於府君陳訴。則可以免。蒨問何因見府君。景曰。鬼者可得見耳。往太山廟。東度一小嶺平地。是其都所。君往自當見之。蒨以告文本。文本為具行裝。數日景又告蒨曰。文書欲成。君訴懼不可免。急作一佛像。彼文書自消。蒨告文本。以三千錢為畫一座像。於寺西壁記。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。皆實。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。又曰。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。六道之義分一如此耳。其得天道萬無一人。如君縣內無一五品官。得人道者萬有數人。如君縣內九品數十人。入地獄者萬亦數十。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。如人知生而不知死彼之事。蒨問曰。道家章醮為有益不。景曰。道者被天帝總統六道。是為天曹。閻羅王者如人間天子。太山府君如尚書令。錄五道神如諸尚書。若我輩國如大州郡。每人間事道上章謂請福。如求神之恩。天曹受之下閻羅王云。以某月日得某甲訴云云。宜盡理勿令枉濫。閻羅敬受而奉行之。如人奉詔也。無理不可求免。有枉必當得申。何為益也。蒨又問。佛法家修福何如。景曰。佛是大聖無文書行下。其修福者。天神敬奉多得寬宥。若福厚者雖有惡道文簿不得追攝。此非吾所識。亦莫知其所以然。言畢即去。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勤。比知無復利相見殊落漠。然常掌事猶見。隨本縣為賊所陷死亡略盡。僕為掌事所道如常賊不見。竟以獲全。貞觀十六年九月八日。文官賜射於玄武門。文本時為中書侍郎。與家兄太府卿及治書侍御史馬周給事中韋琨。及臨對坐。文本自語人云爾（右一驗出冥報記）。 > Sui Renqian of the Tang was a native of Handan in Zhaojun. In his youth he studied the classics and did not believe in ghosts and spirits. Constantly wishing to test whether they existed or not, he studied under those who could see ghosts for more than ten years, but could not manage to see any. Later he moved his household to the county seat. On the road he saw a person like a celestial official, whose cap and garments were very resplendent; he was riding a fine horse and accompanied by more than fifty mounted attendants. He looked at Renqian without speaking. Later he saw him frequently, and it was always like this. After ten years they had seen each other dozens of times. Later, \[the official\] suddenly halted his horse, called to Renqian, and said, "Having seen you frequently of late, affection and admiration have arisen in my heart; I wish to associate and travel with you." Qian then bowed to him and asked, "What kind of person 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 serve as chief clerk (zhangshi) of the Hu Kingdom." Renqian asked where his kingdom was and what the king's surname and given name were. He replied, "North of the Yellow River is collectively called the Linhu Kingdom. Its state capital is northwest of Loufan, which is the gravel desert. Its king is none other than the former King Wuling of Zhao. Now he governs this kingdom, and all \[of it\] is controlled and governed by Mount Tai. Every month he sends a prime minister to pay court at Mount Tai, which is why I frequently come past here and meet with you. I can indeed be of benefit to you: I can cause you to know misfortunes and disasters beforehand, so that by avoiding them in advance you may escape accidental harms. Only the decrees of life and death, and retributions of great misfortune or fortune, cannot be altered." Renqian agreed to this. Jing then ordered an attendant horseman of his, Chang Zhangshi, to be given to him as a gift, dispatching him to accompany Qian wherever he went; whenever anything happened, he was to inform him in advance. "If there is anything you do not know, come and tell me." Thereupon they parted. Chang \[Zhang\]shi constantly followed him like an attendant. Whenever \[Qian\] needed to ask something, there was nothing he did not know beforehand. At the beginning of the Daye era, Ling Cen Zhiqiang was the magistrate of Handan. His son Wenben was not yet twenty years of age. Zhiqiang invited Sui Renqian to his home to teach Wenben calligraphy and books. Qian told Wenben about this matter and further said to him, "Chief Clerk Cheng told me: 'There is one matter I am ashamed to mention to you, but since I am in fellowship with you, I cannot keep it from you either. In the path of ghosts and spirits there is also food, but one cannot get full and is constantly afflicted with hunger. If one obtains human food, one can be full for a year. Many ghosts steal human food; since I am of noble status, I cannot steal it. I would ask you for a meal.'" After Qian told Wenben, Wenben prepared a banquet for him, setting out delicacies of all kinds. Qian said, "Ghosts do not wish to enter human houses. You may pitch a tent and set up mats outside by the water, laying out the wine and food upon them." Wenben did as he said. When the time came, Renqian saw Jing and two guests arrive and take their seats, followed by more than a hundred horsemen. After they were seated, Wenben bowed twice toward the mats and apologized for the plainness of the food; \[Qian\] also conveyed Jing's words of gratitude. Earlier, when Wenben was about to set out the food, Renqian had requested gold and silk to present to him. Wenben asked what kind of goods they were. Qian said, "The goods used by ghosts are all different from those of humans. Only yellow gold and plain silk can be used in common, yet they are not as good as artificial ones: coating large pieces of tin with yellow to make gold, and using paper for plain silk, are considered the most precious and superior." Wenben made them as instructed. When Jing finished eating, he ordered his attendant horsemen to take turns sitting and eating. Wenben presented the fabricated gold money and silk to him. Jing was deeply pleased, thanked him, and said, "Through Mr. Sui, I have troubled the young gentleman for this provision. Would the young gentleman at all like to know his lifespan?" Wenben declined, saying, "I do not wish to know it." Jing laughed and departed. Several years later, Renqian fell ill; he was not critically incapacitated, yet he could not get up. After more than a month, Qian relied on Chang Zhangshi \[to inquire\], but Zhangshi did not know. He then asked the chief clerk. The chief clerk reported back, "It is not known within the kingdom. Next month, on the occasion of paying court at Mount Tai, I will ask for news and report back to you." In the following month, the chief clerk came and reported, "It is your fellow townsman, a certain Zhao, who serves as registrar (zhubu) of Mount Tai. One registrar post was vacant, and he recommended you for this office; therefore, he has drafted official documents to summon you. When the case is finalized, you must die." Qian asked, pleading, to have the case dismissed. Jing said, "Your lifespan should be more than sixty years, and you are now only forty. It is merely that Registrar Zhao has improperly drafted a summons for you. I will plead for you." \[Jing\] then said, "Registrar Zhao sends his regards: 'Brother Sui, formerly we were fellow students and our affectionate feelings were profound. Now, fortunately, I have become the registrar of Mount Tai. Just as an official post fell vacant, the prefect is now selecting a person. I have already petitioned his honor, and he has permitted your appointment. Since you, elder brother, cannot attain long life, you are destined to die. When you die, if you miss this opportune encounter, you will not necessarily obtain an office. Why begrudge ten or twenty years to prolong life in vain? Now the documents have already been issued and can no longer be stopped. I hope you will firmly resolve to come and have no doubts.'" Qian was filled with worry and fear, and his illness grew more severe. Jing advised Qian, saying, "Registrar Zhao is determined to bring you there. You may go yourself to Mount Tai and present a petition to the prefectural lord; then you can be spared." Qian asked, "How can I see the prefectural lord?" Jing said, "Those who are ghosts can see him. Go to the Mount Tai Temple, cross a small ridge to the east onto flat ground, and that is his capital seat. If you go, you will naturally see him." Qian told Wenben, and Wenben prepared traveling provisions for him. A few days later, Jing told Qian again, "The document is about to be finalized. I fear you will not escape even if you petition. Quickly make an image of the Buddha, and that document will naturally dissolve." Qian told Wenben, who used three thousand cash to paint a seated image on the west wall of a monastery, and recorded it. Then Jing came and announced, "You are spared!" In his heart Qian did not believe in the Buddha and still doubted this. He therefore asked Jing, "The Buddhist Dharma says that there are karmic causes and effects across the three periods of time. Is this false or true?" He replied, "All are true." Qian said, "If so, when humans die they should be allocated into the six paths. How could they all become ghosts, and why are King Wuling of Zhao and you still ghosts now?" Jing said, "How many households are there in your county?" Qian said, "More than ten thousand households." He further asked, "How many prisoners are in the jail?" Qian said, "Constantly twenty or fewer." He further asked, "Among the ten thousand households, how many fifth-rank officials are there?" Qian said, "None." He further asked, "How many officials of the ninth rank and above are there?" Qian said, "Several dozen." Jing said, "The principle of the six paths is apportioned in just this way. Those who attain the celestial path are not one in ten thousand, just as in your county there is not a single fifth-rank official. Those who attain the human path are several people in ten thousand, just as there are several dozen ninth-rank officials in your county. Those who enter hell are also several dozen in ten thousand, like the prisoners in your jail. Only ghosts and beasts are the most numerous, like the corvée-bearing households in your county. And within this path there are further ranks." He then pointed to his attendants and said, "Those men are far inferior to me, and those who do not equal them are still more numerous." Qian said, "Do ghosts die?" He said, "Yes." Qian said, "When they die, what path do they enter?" He replied, "I do not know. Just as living humans know life but do not know death, so it is with that matter." Qian asked, "Are Daoist petitions and offerings of benefit or not?" Jing said, "Daoists are mandated by the Heavenly Emperor to oversee the six paths; this is the Celestial Bureau. King Yama is like the Son of Heaven among humans. The Prefectural Lord of Mount Tai is like the Director of the Department of State Affairs. The spirits that record the five paths are like the various ministers. Kingdoms like ours are like large prefectures and commanderies. Whenever people in the human realm practice Daoism and present petitions to request blessings, it is like seeking the favor of the spirits. The Celestial Bureau receives them and sends them down to King Yama, saying: 'On a certain month and day, we received a petition from a certain person stating such-and-such; you should examine the matter thoroughly according to reason and not allow injustice or overreach.' King Yama respectfully receives and executes it, just as humans receive an imperial decree. If there is no principle \[supporting it\], one cannot seek exemption; if there is an injustice, it will certainly be redressed. How could it not be of benefit?" Qian also asked, "What of cultivating blessings in the Buddhist Dharma?" Jing said, "The Buddha is a great sage; no official documents are handed down \[by him\]. For those who cultivate blessings, the celestial spirits respectfully revere them, and they mostly obtain pardon and leniency. If one's blessings are abundant, even if there are registers for the evil destinies, they cannot pursue and seize him. This is beyond my comprehension, nor do I know why it is so." Having finished speaking, he departed immediately. In one or two days Qian was able to get up and then recovered. Wenben's father died, and \[Wenben\] returned to his home village. Qian sent a letter saying: "Ghosts and spirits are certainly greedy and flattering. Formerly, wishing for the young gentleman's food and drink, he was attentive to such an extent; lately, knowing there is no further gain, when he meets me he is utterly aloof and neglectful. However, Chang Zhangshi can still be seen. When this county fell to rebels and almost all died, I was guided by Zhangshi as usual, and the rebels did not see me; in the end, I was completely preserved." On the eighth day of the ninth month in the sixteenth year of the Zhenguan era, civil officials were bestowed an archery contest at the Xuanwu Gate. At that time, Wenben was a vice director of the Secretariat (zhongshu shilang), and he sat facing his elder brother the minister of the Court of the Imperial Treasury, alongside the assistant imperial censor Ma Zhou and the supervising secretary Wei Kun. Wenben personally related this to others (the above single verification is taken from the Mingbao ji). > — English (machine translation) (machine translation) - [Previous: 6.73](https://indike.org/pramana/in.bauddha.taisho.2122.6.73) - [Next: 6.75](https://indike.org/pramana/in.bauddha.taisho.2122.6.75) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2122.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.6.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.6.74](https://indike.org/pramana/in.bauddha.taisho.2122.6.74) · Pramāṇa