Records of Retribution in the Netherworld, Volume 1
Minister of Personnel Tang Lin Compilation
All living beings that possess breath and consciousness are born with awareness. With awareness comes action, and according to the goodness or evil of one's actions, one receives their corresponding results. It is like a farmer sowing seeds: what is planted is what is harvested. This is the constant principle of things, and there is truly no reason to doubt it.
Those of superior wisdom penetrate to the source of this principle. They know it, yet hold no fixed views. Those of inferior foolishness are blind to its traces. They are lost and do not turn back. For both, words fall short. People of middling capacity, however, are unable to realize this principle for themselves. They form views based on circumstances, and from these views arise doubts. With doubts and views multiplying, each clings to their own biased understanding. The Buddhist scriptures discuss these distinctions, enumerating sixty-two kinds of wrong views, from which perverse and inverted beliefs are born.
I stand among these people of middling capacity, yet I am fortunate to have awakened to even a fraction of the truth. I observe that among those who do not believe in cause and effect, their arguments are many, but they share the common claim that good and evil bring no retribution. Their denial of retribution generally takes three forms:
First, the theory of **spontaneity**: They claim there is no cause and effect, only following desires and awaiting events as they come. Second, the theory of **annihilation**: They say that upon death, the body perishes and consciousness has nowhere to abide. With both body and consciousness completely extinguished, who is there to experience pleasure or pain? Since there is no experiencer, they conclude there is no cause and effect. Third, the theory of **no retribution**: They point to people in the present who cultivate virtue and morality yet live in poverty, die young, or see those who commit wicked deeds enjoy wealth, honor, and long life. From such observations, they conclude there is no cause and effect.
I humbly note that Confucian texts speak extensively about the retribution for good and evil. Retribution can be near, occurring in the present life; intermediate, occurring after several years; or distant, falling upon one's descendants.
Examples of **immediate retribution** include: The Chu nobleman swallowing a leech and his chronic illness being cured; Duke Xiang of Song not offering prayers, and the ominous star receding; the treacherous minister Huan Chi meeting swift execution; and Zhao Gao, who sowed confusion, soon having his entire clan wiped out.
Examples of **intermediate retribution** include: Wei Ke marrying off his father's concubine, which later saved his army; Sunshu Ao burying a snake, ultimately receiving great blessings; Empress Lü of Han poisoning Liu Ruyi, leading to calamity for the Lü clan; and Duke Xiang of Qi killing Pengsheng, followed by the apparition of a boar bringing misfortune.
Examples of **retribution upon descendants** include: Fufu He's humility over three appointments, leading to the widespread propagation of Confucius's Way; Deng Xun saving thousands of lives yearly, bequeathing blessings to the Empress Hexi; Chen Ping's secret schemes, of which he knew would leave him without heirs; and Luan Yan's extravagance and arrogance, bringing disaster upon his descendants.
Furthermore, Emperor Shun ascended the throne due to his filial conduct; King Wen of Zhou received the Mandate through his benevolence and worthiness; Jie and Zhou lost their kingdoms through cruelty; Kings You and Li met disastrous ends through licentiousness and indulgence. The virtuous deeds of the Three Dynasties secured long-lasting fortune for their descendants, while the First Emperor of Qin's arrogance and tyranny led to his dynasty's extinction with his son. Examples such as these are numerous. Although their scale differs, they are all evidence of the workings of good and evil.
However, as these matters pertain to the way of kings and the principle of Heaven's Mandate, they are not suitable for ordinary discussion. What I record here focuses specifically on subtle and detailed proofs, hoping to awaken those of similar mind and warn future generations, drawing evidence from the realms of both humans and spirits. That is all.
The teachings of Buddhism speak of nothing but cause and effect. The cause is the action, the effect is the result. There is no phenomenon that is not a cause, and no cause that does not bear fruit. Its explanation of retribution also has three kinds:
First, **visible retribution**: Good or evil deeds done in this present body are experienced within this same lifetime. This is called visible retribution. Second, **rebirth retribution**: Deeds done in this life are not experienced immediately. According to the goodness or evil of one's actions, one is reborn in various realms of existence. This is called rebirth retribution. Third, **subsequent retribution**: Good or evil deeds done in past lives bear fruit that may require many lifetimes to experience. Therefore, actions performed now may not bring retribution immediately. They may be experienced in the next life, or after five, ten, or more lives. This is all called subsequent retribution.
These three kinds of retribution encompass all phenomena, leaving nothing out. They should make all present erroneous views completely clear. Yet, many ordinary people today remain confused. They often focus on causes but forget the effects, trusting only what they see and doubting what they hear. Thus, when they hear of subsequent retribution, they are half-convinced, half-doubting. Only when they witness clear evidence do they exclaim in surprise and believe.
In the past, the Jin dynasty recluse Xie Fu, the Song dynasty Minister Fu Gao, the Palace Secretary Bao Yan, and the Qi dynasty Vice Director Lu Guo—men of great reputation and leading scholars of their time—all compiled records of the verified responses of Guanyin. Also, Prince Jingling of Qi, Xiao Ziliang, wrote the *Records of Manifest Proof*, and Wang Yan wrote the *Records of Hidden Auspices*. These works all aimed to demonstrate good and evil and admonish future generations, truly causing those who heard them to feel deeply and awaken.
Admiring their purpose and style, and wishing likewise to encourage people, I have recorded what I have heard and gathered it into this account. I have fully described what I received and the circumstances of what I heard and witnessed. My words are not adorned with literary flourish; my aim is solely to proclaim the truth clearly. I hope those who see this in the future will pay it due attention.
In the capital, there was a great virtuous monk named Shi Xinxing, originally a monk at the Fazang Temple in Xiangzhou. At first, his mother had no children and was long troubled by this. A monk passing by advised her to chant the name of Guanyin Bodhisattva. Day and night, she prayed and chanted. Soon after, she became pregnant and gave birth to Xinxing. From a young age, he was intelligent and wise, widely learned in sutras and treatises, with insight surpassing others. He believed that the sutras spoken by the Buddha aimed at salvation—some were taught according to people’s capacities, guiding them on the path; others were given according to the times, judging matters through the Dharma. Now, as the time since the sage’s passing was long, and people’s capacities and the era had changed greatly, if those of lesser capacity practiced higher teachings, the Dharma would not match their roots, and errors could arise. Therefore, he compiled and collected sutras and treatises, examining what teachings suited which people, and compiled them into thirty-six volumes titled *The Collected Records for People*. At the beginning of the Kaihuang era, the Left Imperial Counselor, Duke Qi, hearing of his great reputation, petitioned Emperor Wen to summon him to the capital. He resided at the Zhenji Temple, which Duke Qi had built. Xinxing also drew from sutras and vinaya to compile the *Three Stages Dharma* in four volumes. Its main purpose was to encourage people to universally respect others, recognize the root of evil, contemplate Buddha-nature, prescribe medicine according to the illness, and teach the sudden doctrine of the One Vehicle. Throughout the land, courageous and diligent practitioners revered him. Xinxing often practiced asceticism by begging for food, made prostrations six times a day, exerted effort to settle the mind, and cultivated emptiness of form and true wisdom. Whenever he sat in meditation or taught the Dharma, he often saw four blue-clad youths holding flowers standing in attendance. Once, while sitting in meditation with his disciples in the hall, everyone suddenly smelled a wondrous fragrance, and light filled the hall. They were all astonished and asked Xinxing about it. Xinxing told them to ask his disciples Sengyong and Huiru. Sengyong said, “Just now, I saw a transformation Buddha descend from the sky, approach the Chan master, touch his head, and give him a prediction.” Huiru said that the Buddha also touched Sengyong’s head and gave a prediction, and the rest of the details matched what Sengyong described. Later, Sengyong led the disciples and retreated to Mount Taibai. One day, he said to the monks, “We must return to the capital with the master.” Out of respect for Sengyong, they all followed him. They descended the mountain and stayed overnight at Wugong. Before dawn, they set out again. Sengyong said to the group, “Everyone, strive hard. We must enter the city by nightfall.” At sunset, they reached Cao Shang. Hearing the drum, Sengyong sighed, “The city gates are closed.” So they lodged at an inn. At dusk, Sengyong wept sorrowfully and said, “It’s too late.” When asked why, he did not answer. The next morning, they entered the city and went to Zhenji Temple, only to find that Xinxing had passed away the previous evening at dusk. The temple monks were surprised to see Sengyong arrive and asked why he had come. He replied, “While in the mountains, I saw from afar many people holding incense, flowers, banners, and canopies coming from the west, entering the Kaiyuan Gate and heading toward Zhenji Temple. I suspected the Chan master was about to depart, so I came. Last evening at dusk, I saw the Chan master leading a procession westward. He turned and bid me farewell, so I knew I would not make it in time.” Earlier, some masters in the capital had doubted Xinxing’s teachings. At this point, they discussed together and, based on the *Sutra of the Transmission of the Dharma Treasury*, which says, “If a person’s ears are fully pierced, it is because they heard the true Dharma in past lives,” they examined Xinxing’s skull and found both ears completely pierced. They all felt ashamed, repented, and became faithful believers. Initially, Xinxing’s disciples resided in five temples in the capital. Although they later expanded, they are still called the Five Chan Masters(This was told by the old monk and my maternal uncle.).
In the capital city's Zhenji Temple, there was a monk named Huiru. From a young age, he was diligent and dedicated to ascetic practices, studying under Master Xinxing. After Xinxing passed away, Huiru continued to uphold his teachings. During the Sui dynasty's Daye era, while practicing seated meditation, he remained motionless for seven days. Everyone marveled at this, believing he had entered deep concentration.
When Huiru finally opened his eyes, tears streamed down his face. The monks, puzzled, asked him what had happened. He replied, "My feet are burning with pain. Let me check the sores first, then I will explain." This only deepened their curiosity.
Huiru then said, "I was invited by the King of the Underworld to practice the Dharma for seven days. Afterward, the king asked if I wished to see any deceased acquaintances. I said I wanted to see two people. The king sent for one of them, but all I saw was a turtle that came, licked my feet, shed tears from its eyes, and left. As for the other person, I was told his sins were too heavy to summon, so I was allowed to go see him instead.
"A guide led me to the gates of hell, which were tightly shut. The guide called for the gatekeeper, and someone answered. The guide then said to me, 'Master, step aside quickly—do not stand in front of the gate.' As soon as I moved away, the gates opened, and a great fire rushed out, like molten iron. A single spark flew out and struck my foot. I brushed it off with my robe and looked up—the gates had already closed. In the end, I was unable to meet that person.
"The king offered me thirty bolts of silk as a gift. I firmly declined, but he insisted, saying, 'I have already sent them to your quarters.' The monks rushed to check the back room, and there, on the bed, lay the silk. The burn on my foot was as large as a coin and took over a hundred days to heal."
Huiru passed away in the early years of the Wude era. Zhenji Temple is what is now known as Huadu Temple.(This temple was founded by my maternal grandfather, the Duke of Qi. I often visited and heard my uncles tell this story.)
In Jiangzhou, there was a great virtuous monk named Shi Sengche. From a young age, he was diligent and refined. On the western slope of Gu Mountain, he built a hall and planted many trees, creating a serene and beautiful mountain retreat.
One day, while walking in the mountains, Sengche came across a leprosy patient in a cave. The man’s sores were foul-smelling and repulsive. He begged Sengche for food. Moved by compassion, Sengche called him out and brought him back. Beside the monastery, he built a small earthen shelter for the man, providing him with food, clothing, and teaching him to recite the Lotus Sutra.
The man was illiterate and stubborn by nature. Sengche patiently taught him line by line, which required great effort, but he never grew weary. After reciting about half of the sutra, the man began to have dreams in which someone instructed him. Gradually, his mind became clearer. By the time he reached the fifth or sixth chapter, his sores started to heal. When he finished reciting the entire sutra, his beard and eyebrows had regrown, his body was restored to health, and he even gained the ability to heal others’ illnesses.
Once, when Sengche suffered from a swelling ailment, he sent this man to perform healing incantations, which proved effective. The man himself spoke of this.
Later, when Fang Renyu served as the governor of Qinzhou, he petitioned to have Sengche’s monastery named Xianquan Temple. Originally, there was no water at this site, and Sengche had to fetch water from far down the mountain for daily use. One day, the ground suddenly collapsed, and a spring emerged from the depression. Hence, the temple was named “Xianquan” (Collapsed Spring).
Sengche devoted himself to encouraging goodness while cultivating meditation. People near and far revered him as a father figure.
In the second year of the Yonghui era, in the first month, Sengche suddenly gathered his disciples and told them he was about to pass away. He then sat upright on his meditation chair, closed his eyes, and remained motionless. The weather was clear and bright, yet flowers fell like snow, fragrant and lingering. For about two miles around, the leaves of trees turned white, as if lightly powdered. This lasted for three days before returning to normal. By then, Sengche had already passed away.
Even after three years, his body remained seated as before, without decay or foul odor. Only tears flowed from his eyes.(Sengche’s disciples, such as Shi Qin, and the local people all attest to this.)