--- title: "六道集 · 并州" description: "六道集是清代高僧弘贊輯錄的一部佛教經典，成書於清初。該書系統彙編了佛教關於六道輪迴的教義，詳細闡述了天道、人道、阿修羅道、畜生道、餓鬼道和地獄道的因果業報與生命形態。弘贊以嚴謹的態度輯錄諸經論要義，結合中土文化背景進行闡釋，為研究佛教輪迴思想提供了重要文獻依據。作為清代佛教重要典籍，六道集在漢傳佛教中具有承前啟後的地位，既是修行者理解業報法則的指南，也是學者研究佛教宇宙觀與生命觀的關鍵文本，對後世佛教理論發展影響深遠。" url: "https://rushiwowen.co/en/r/cma7itnwt00ptl20aaafnapk6" --- ### 并州 > Bingzhou ○劉薩訶。西河離石人也。長於軍旅。不聞佛法。尚氣武。好畋獵。於太康二年。年三十一。暴病而死。體尚溫柔。家未殮。至七日而穌。說云。將盡之時。見有兩人。執縛將去向西北行。行路轉高。稍得平衢。兩邊列樹。見有一人執弓帶劍。當衢而立。指語兩人。將訶西行。見屋舍甚多。白壁赤柱。訶入一家。有女子美容服。訶就乞食。空中聲言。勿與之也。有人從地踊出。執鐵杵。將欲擊之。訶遽走。歷入十許家皆然。遂無所得。復西北行。見一嫗乘車。與訶一卷書。訶受之。西至一家。舘宇華整。有嫗坐于戶外。口中虎牙。屋內牀帳光麗。竹席青几。復有女子處之。問訶得書來否。訶以書卷與之。女取餘書比之。俄見兩沙門識訶。問曰。汝識我否。訶答。不識。沙門曰。今宜歸命釋迦文佛。訶如言發念。因隨沙門俱行。遙見一城。類長安城。而色甚黑。蓋鐵城也。見人身甚長大。膚黑如漆。頭髮曳地。沙門曰。此獄中鬼也。其處甚寒。有氷如席。飛散著人頭頭。斷。著脚。脚斷。二沙門云。此寒氷獄也。訶便識宿命。知兩沙門。往昔維衛佛時。並我師也。作沙彌時。以犯俗罪。不得受大戒。世雖有佛。竟不得見。從再得人身。一生羗中。今生晉中。又見從伯。在此獄。謂訶曰。昔在鄴時。不知事佛。見人灌像。聊試學之。而不肯還直。今故受罪。猶有灌福。幸得生天。次見刀山地獄。次第經歷。觀見甚多。獄獄異城。不相雜廁。人數如沙。不可勝計。楚毒科法。略與經說相符。自訶履踐地獄。示有光景。俄而忽見金色暉明皎然。見人長二丈許。相好嚴華。體黃金色。左右並曰。觀世音大士也。皆起迎禮。有二沙門。形質相類。並行而東。訶作禮畢。菩薩具為說法。可千餘言。末云。凡為亡人設福。若父母兄弟。爰至七世姻媾。親戚朋友路人。或在精舍。或在家中。亡者受苦。即得免脫。七月望日。沙門自恣受臘。此時設供。彌為勝也。若制器物。以充供養。器器標題言。為某人親。奉上三寶。福施彌多。其慶逾速。沙門。白衣。現身為過。及宿世之罪。種種惡業。能於眾中。盡自發露。不失事條。勤誠懺悔者。罪即消滅。如其弱顏羞慚。恥於大眾露其過者。可在屏處。默自記說。不失事者。罪亦除滅。若有所遺漏。非故隱蔽。雖不獲免。受報稍輕。若不能悔。無慚愧心。此名執過不反。命終之後。尅墜地獄。又他造塔。及與堂殿。雖復一土一木。若染若碧。率誠供助。獲福甚多。若見塔殿。或有草穢。不加耘除。蹈之而行。禮拜功德。隨即盡矣。又曰。經者尊典。化導之津。波羅蜜經。功德最勝。若有善人。讀誦經處。其地皆為金剛。但肉眼眾生。不能見耳。能勤諷持。不墮地獄。般若定本。及如來鉢。後當東至漢地。能立一善。於此經鉢。受報生天。倍得功德。所說甚廣。略要載之。訶臨辭去。謂曰。汝應歷劫備受罪報。以曾聞經法。生歡喜心。今當現受輕報。一過便免。汝得濟活。可作沙門。洛陽。聖家舍利臨緇。今山東濟南府建業即金陵報恩塔鄮陰今寧波府阿育王塔成都。蜀府五處並有阿育王塔。又吳中兩石像。育王所使鬼神造也。頗得真相。能往禮拜者。不墮地獄。隨心所願。成得道因緣。訶作禮而別。出南大路。廣百餘步。道上行者。不可稱計。道邊有高座。高數十丈。有沙門坐之。左右僧眾。列侍甚多。有人執筆北面而立。謂訶曰。在襄陽時。何故殺鹿。跪答曰。他人射鹿。我加創耳。又不噉肉。何緣受報。時即見襄陽殺鹿之地。草樹山㵎。忽然滿目。所乘黑馬。並皆能言。悉證訶殺鹿年月日時。訶懼然無對。須臾有人以叉。叉之。投鑊湯中。自視四體。潰然爛碎。有風吹身聚小岸邊。忽然不覺還復全形。執筆者復問。汝又射雉。亦甞殺鴈。言已。又投鑊湯。如前爛法。受此報已。乃遣訶去入一大城。有人居焉。謂訶曰。汝受輕罪。又得還生。是福力所扶。乃遣人送訶。遙見故身。意不欲還。送人推引。久久乃附形而穌。遂奉法精勤。而即出家。字曰慧達。太元末。尚在京師。出冥報記 > Liu Sahe was a man from Lishi in Xihe. He grew up in military life and had never heard the Buddha's teachings. He was belligerent and fond of hunting. In the second year of Taikang, at the age of thirty-one, he suddenly died of illness. His body was still warm, and his family had not yet encoffined him. On the seventh day, he revived and told this story: "When I was at the point of death, I saw two men who bound me and led me northwest. The road gradually rose, and soon we reached a level highway lined with trees on both sides. I saw a man holding a bow and wearing a sword, standing in the middle of the road. He pointed to the two men and told them to take me west. I saw many houses with white walls and red pillars. I entered one house where a beautiful woman was dressed finely. I begged her for food, but a voice from the air said, 'Don't give him any.' Someone sprang up from the ground holding an iron staff and was about to strike me. I fled quickly and went into ten or so houses, but it was the same in every one. I got nothing to eat. Then I journeyed northwest again and saw an old woman riding in a carriage. She gave me a scroll of writing. I received it and went west to a house with splendid, neat buildings. An old woman sat outside the door with protruding fangs like a tiger's. Inside, the bed and curtains were radiant and beautiful, with bamboo mats and a green table. A woman was there. She asked me, 'Have you brought the writing?' I gave her the scroll. She took out other writings and compared them. Soon I saw two monks who recognized me. They asked, 'Do you know us?' I answered, 'No.' The monks said, 'You should now take refuge in Shakyamuni Buddha.' I followed their words and directed my thoughts accordingly, and then followed the two monks as they walked. In the distance I saw a city similar to Chang'an, but its color was very black—it was an iron city. I saw people there who were extremely tall, with skin black as lacquer and hair dragging on the ground. The monks said, 'These are ghosts in the prison.' The place was very cold. There was ice like mats that flew about. When it struck a head, the head was severed; when it struck feet, the feet were severed. The two monks said, 'This is the Cold Ice Prison.' Then I remembered my past lives and knew that these two monks had been my teachers in the time of the Buddha Vipashyin. When they were novices, because they committed worldly offenses, they could not receive the full precepts. Though a Buddha existed in the world, they could not see him in the end. After that they were reborn twice—once among the Qiang people, and now in this life among the Jin. I also saw my elder uncle in this prison. He said to me, 'In the past when I was in Ye, I did not know to serve the Buddha. When I saw people bathing images of the Buddha, I tried to imitate them, but I would not repay the cost. Now I suffer for this, but I still have the blessing of bathing the images, so I may fortunately be reborn in heaven.' Next I saw the Mountain of Knives Hell, and passed through it one by one. I saw many things—each hell was a different city, not jumbled together. The number of people there was like grains of sand, beyond all counting. The punishments and laws corresponded roughly to what the scriptures describe. After I had trodden through the hells and seen somewhat, suddenly I saw a golden radiance, bright and clear. I saw a person about two zhang tall, with excellent marks and features, dignified and adorned, his body the color of gold. Those around me all said, 'This is the Great Being Guanyin.' Everyone rose to greet and bow. There were two monks similar in appearance walking east together. After I made my bows, the Bodhisattva fully explained the Dharma to me, about a thousand words. At the end, he said: 'When people make merit for the deceased—whether parents, brothers, or relatives through seven generations, relatives, friends, or even strangers—whether they do it in a monastery or at home, if the deceased is suffering, they will be released from it. On the fifteenth day of the seventh month, when the monks conclude the retreat and receive their years of seniority, this is the best time to make offerings. If one makes ritual objects for offering, labeling each one: "Offered for such-and-such a relative, presented to the Three Jewels," the merit is even greater and the blessing comes more quickly. Monks and lay people alike—if they have committed offenses in this life or sins from past lives, various evil deeds—if they can openly confess everything in front of others, omitting nothing, and repent sincerely, their sins will be wiped away. If they feel ashamed and too embarrassed to confess their faults in public, they may go to a private place and silently recite them. If nothing is omitted, their sins will also be removed. If something is overlooked inadvertently, not deliberately hidden, though they will not be completely exempt, their punishment will be lighter. If they can neither repent nor feel shame, this is called "holding onto faults without turning back." After death they will certainly fall into hell. Also, if one helps build a stupa or temple, even with just one clod of earth or one piece of wood, whether colored or painted, sincerely contributing to the offering, one gains much merit. If one sees a stupa or temple with weeds or filth and does not clear them away, but walks over them, the merit of one's acts of worship is immediately exhausted.' He also said: 'The scriptures are the honored canon, the ford of guidance and transformation. The Perfection of Wisdom Sutra has the supreme merit. Where good people recite and chant it, the ground there all becomes vajra, but ordinary flesh-eyed beings cannot see it. Those who diligently recite and uphold it will not fall into hell. The complete text of the Prajna canon, and the Buddha's bowl, will later come east to the land of Han. If one can establish even one good deed toward these scriptures and bowl, one will be reborn in heaven and receive doubled merit.' His discourse was very extensive; I have summarized only the essentials. As I was taking leave, he said to me: 'You should have suffered retribution for many kalpas, but because you once heard the Dharma and felt joy, you will now receive a light punishment briefly and be exempted. Since you will be restored to life, you should become a monk.'" Luoyang, Shengshe family relics, Linzi (now Jinan Prefecture in Shandong), Jianye (the Bao'en Pagoda in Jinling), Maoyin (the King Ashoka Pagoda in Ningbo Prefecture), and Chengdu (Shu Prefecture)—these five places all have pagodas of King Ashoka. There were also two stone images in the Wu region that King Ashoka's spirits made. They preserved the true appearance. Those who can go and worship them will not fall into hell and will fulfill their wishes, all becoming causes for attaining the Way. Liu Sahe made his bows and departed. He went out to the great southern road, more than a hundred paces wide, with countless travelers upon it. By the roadside was a high seat several tens of zhang tall, with a monk sitting on it, attended by many monks in ranks on either side. A man holding a brush stood facing north and said to Liu Sahe: "When you were in Xiangyang, why did you kill a deer?" Liu knelt and answered: "Someone else shot the deer; I only added a wound. And I didn't eat the meat—why should I be punished?" At once he saw the place in Xiangyang where the deer was killed—grass, trees, mountains, and streams suddenly filled his vision. His black horse also could speak and testified to the year, month, day, and time Liu Sahe killed the deer. Liu was terrified and had nothing to say. In a moment, someone took a fork, forked him up, and threw him into a boiling cauldron. He watched his own limbs dissolve and rot into pieces. A wind blew his body together on a small bank, and suddenly, without realizing it, he was restored to his full form. The one holding the brush asked again: "You also shot pheasants and killed geese." Having said this, he was thrown into the cauldron again, dissolving as before. After receiving this punishment, he was sent on his way into a great city where someone resided who said to him: "You have received a light punishment and are able to return to life—this is sustained by the power of merit." Then he sent someone to escort Liu back. In the distance Liu saw his former body and did not want to return. The escort pushed and pulled him, and only after a long time did he reattach to his body and revive. Thereupon he devoted himself to the Dharma with diligence and immediately became a monk, taking the name Huida. In the last years of Taiyuan, he was still in the capital. (From "Records of Miraculous Retribution") 梁高僧傳云。後還本鄉。東造丹陽。諸塔禮事已訖。西趣涼州。出肅州酒泉郭西沙礰而卒。復有種種神異。事繁不錄高座沙門。或是地藏菩薩也。薩訶。是梵語。即娑訶字。故餘處或作荷何字。佛祖統紀云。劉薩訶。病死入冥。見觀音大士指徃會稽阿育王塔處懺悔。既甦出家。至會稽鄮縣。烏石山。求不見。偶一夜。聞地下鐘聲。倍加誠懇。經三日。忽從地湧出寶塔。高一尺四寸。廣七寸。佛像悉具。飛至一山。訶精勤禮懺靈瑞甚多。即於其地建剎奉塔。安帝敕造塔亭。禪室。度二七僧住持守護。今寧波府阿育王塔是也。阿育。此云無憂佛滅度後一百年出世。為鐵輪王。統此贍部一洲。聞佛受記。遂興隆三寶。使鬼神一日中。起八萬四千佛舍利塔。此東震旦。有一十九所。今云五處。人皆共見餘或隱沒地中。言七月望日者。盂蘭盆經云。佛言。行慈孝者。應先為所生現在父母。過去七世父母。於年年七月十五日。佛歡喜日。僧自恣日。以百味飲食安盂蘭盆中。施十方自恣僧。願現在父母。長壽無病。無諸苦惱之患。乃至七世父母。六親眷屬。得出三途。應時解脫。生人天中。福樂無極。云云。 > The \*Liang Biographies of Eminent Monks\* states: "He later returned to his hometown, then traveled east to Danyang. After paying respects at the various pagodas, he headed west to Liangzhou. He passed away in the gravel desert west of Jiuquan City, in Suzhou. There were many other miraculous occurrences, but they are too numerous to record here." The meditation master of high seat may have been an incarnation of Ksitigarbha Bodhisattva. "Saha" is a Sanskrit term, equivalent to the character "suo" (娑訶), hence sometimes written as "he" (荷) or "he" (何) in other texts. According to the \*General Record of the Buddha's Teachings\*, Liu Sahe fell ill and died, then entered the underworld, where he saw Guanyin Bodhisattva, who directed him to go to the Aśoka Pagoda in Kuaiji to repent. After being revived, he left home to become a monk. He went to Maoshan (Birdstone Mountain) in Yin County, Kuaiji, seeking the pagoda but could not find it. One night, he heard the sound of a bell from underground, which deepened his sincerity. After three days, a jeweled pagoda suddenly emerged from the ground, one foot four inches tall and seven inches wide, with all the Buddha images complete. It then flew to a mountain. Sahe sincerely practiced repentance and prayers, and many spiritual signs appeared. He then built a monastery at that site to enshrine the pagoda. Emperor An of the Eastern Jin Dynasty decreed the construction of a pagoda pavilion and meditation quarters, and allowed fourteen monks to reside there and guard it. This is the present-day Aśoka Pagoda in Ningbo Prefecture. Aśoka, meaning "one without sorrow," was born one hundred years after the Buddha's parinirvana. As the Iron Wheel King, he ruled over this entire Jambudvīpa continent. Hearing of the Buddha's prophecy, he promoted the Three Jewels and had spirits and ghosts build 84,000 stupas containing Buddha relics in a single day. Of these, nineteen were in China. The text mentions five that are visible to all, while the rest may be hidden underground. Regarding the fifteenth day of the seventh month (the Ghost Festival), the \*Yulanpen Sutra\* states: The Buddha said, "Those who practice filial piety and compassion should first make offerings for their living parents and their parents of the past seven lives. Every year on the fifteenth day of the seventh month, the Buddha's joyful day, and the monks' self-reflection day, they should place a hundred flavors of food in an yulan bowl and offer it to the ten directions' self-reflecting monks. May their living parents live long and be free from illness and suffering, and may the parents of the past seven lives, as well as all six kinds of relatives, escape the three evil realms and be liberated, reborn in the human or deva realms, enjoying boundless blessings and happiness."