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六殿卞城王管理什么

六殿(dian)卞城(cheng)王所(suo)管轄的地方是“大叫喚大地獄及枉死(si)城(cheng)”，另設十六小地獄。凡世(shi)人忤逆不(bu)孝、怨天尤地、對北溺便涕泣者，發入此獄。查(cha)所(suo)犯(fan)事(shi)件，亦要受(shou)到鐵(tie)錐(zhui)打、火燒舌之刑罰。再發小獄受(shou)苦，滿(man)日轉解第七殿(dian)，再查(cha)有無別惡。

十(shi)六(liu)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)分(fen)別是：一名(ming)(ming)(ming)(ming)(ming)常(chang)跪鐵砂(sha)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、二(er)(er)名(ming)(ming)(ming)(ming)(ming)屎泥浸身小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、三名(ming)(ming)(ming)(ming)(ming)磨摧流血小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、四(si)名(ming)(ming)(ming)(ming)(ming)鉗嘴含鍋小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、五名(ming)(ming)(ming)(ming)(ming)割腎鼠(shu)咬小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、六(liu)名(ming)(ming)(ming)(ming)(ming)刺(ci)網蝗鉆(zhan)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、七名(ming)(ming)(ming)(ming)(ming)碓(dui)搗(dao)肉漿(jiang)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、八(ba)名(ming)(ming)(ming)(ming)(ming)裂皮既(ji)擂小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、九名(ming)(ming)(ming)(ming)(ming)銜(xian)火閉(bi)喉小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)名(ming)(ming)(ming)(ming)(ming)桑火糅烘小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)一名(ming)(ming)(ming)(ming)(ming)糞污(wu)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)二(er)(er)名(ming)(ming)(ming)(ming)(ming)牛雕馬躁小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)三名(ming)(ming)(ming)(ming)(ming)鐨竅(qiao)小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)四(si)名(ming)(ming)(ming)(ming)(ming)鉆(zhan)頭脫殼小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)五名(ming)(ming)(ming)(ming)(ming)腰(yao)斬小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)、十(shi)六(liu)名(ming)(ming)(ming)(ming)(ming)剝皮揎(xuan)草小(xiao)(xiao)地(di)(di)(di)(di)(di)獄(yu)(yu)(yu)(yu)(yu)。

歷史淵源

據(ju)晚(wan)唐至五(wu)代(dai)時期道(dao)明和尚所(suo)撰《佛(fo)說十(shi)(shi)(shi)王(wang)(wang)(wang)經(jing)(jing)》記(ji)載：佛(fo)在鳩尸那城阿(a)維(wei)跋(ba)提(ti)河(he)邊娑羅(luo)雙樹間，臨涅槃時，為(wei)諸(zhu)菩(pu)薩、摩訶薩、天(tian)(tian)(tian)龍神王(wang)(wang)(wang)、四(si)大天(tian)(tian)(tian)王(wang)(wang)(wang)、閻(yan)羅(luo)天(tian)(tian)(tian)子、太山府君、司命司錄、五(wu)道(dao)大神、地獄(yu)典官等授(shou)記(ji)說法(fa)。佛(fo)告大眾(zhong)閻(yan)羅(luo)天(tian)(tian)(tian)子于未來世作佛(fo)，多生習善為(wei)犯戒故(gu)，退落琰(yan)摩天(tian)(tian)(tian)中(zhong)，作大魔(mo)王(wang)(wang)(wang)，管(guan)攝(she)諸(zhu)鬼(gui)，科斷閻(yan)浮(fu)提(ti)內十(shi)(shi)(shi)惡五(wu)逆一(yi)(yi)(yi)切罪(zui)(zui)人。勸眾(zhong)生造此(ci)經(jing)(jing)及諸(zhu)尊(zun)像(xiang)以(yi)薦拔亡魂(hun)、七七修齋(zhai)(zhai)造像(xiang)以(yi)報父母恩，令得升天(tian)(tian)(tian)。人死后從頭七、二(er)七直至七七，百日、一(yi)(yi)(yi)年、三(san)(san)年，亡魂(hun)將(jiang)逐一(yi)(yi)(yi)經(jing)(jing)過十(shi)(shi)(shi)王(wang)(wang)(wang)殿，亡人家(jia)屬須祈請十(shi)(shi)(shi)王(wang)(wang)(wang)作齋(zhai)(zhai)修福，寫經(jing)(jing)造像(xiang)，便可拔除(chu)亡魂(hun)罪(zui)(zui)業，使之(zhi)“不生三(san)(san)惡涂（途），不入一(yi)(yi)(yi)切諸(zhu)大地獄(yu)”，而往(wang)生天(tian)(tian)(tian)道(dao)。過十(shi)(shi)(shi)王(wang)(wang)(wang)若闕一(yi)(yi)(yi)齋(zhai)(zhai)，則(ze)滯在一(yi)(yi)(yi)王(wang)(wang)(wang)，留連受苦一(yi)(yi)(yi)年。若生人為(wei)己(ji)預修七齋(zhai)(zhai)，于每月十(shi)(shi)(shi)五(wu)、三(san)(san)十(shi)(shi)(shi)日兩天(tian)(tian)(tian)持(chi)齋(zhai)(zhai)，供養三(san)(san)寶，祈設十(shi)(shi)(shi)王(wang)(wang)(wang)，修名納(na)狀(zhuang)，奏上六曹(cao)，如此(ci)則(ze)死后可配(pei)生快樂之(zhi)處(chu)，不住中(zhong)陰四(si)十(shi)(shi)(shi)九日，不待男女(nv)追(zhui)救命。（注釋：十(shi)(shi)(shi)王(wang)(wang)(wang)經(jing)(jing)是(shi)提(ti)到十(shi)(shi)(shi)殿閻(yan)王(wang)(wang)(wang)的最早記(ji)錄來源，因資料不全，卞(bian)城王(wang)(wang)(wang)的來源不明，但其(qi)中(zhong)國本土化的特征很明顯）

據北宋(song)時期沙門常謹所(suo)撰(zhuan)《地(di)(di)藏菩薩(sa)(sa)靈驗(yan)記》卷29中(zhong)云：“沙門智佑是西印度人(ren)也，天(tian)福年中(zhong)（936～943）來自西（原文(wen)作“來至而”），住(zhu)清泰(tai)寺，所(suo)持像(xiang)經中(zhong)，有地(di)(di)藏菩薩(sa)(sa)變相(xiang)并(bing)本愿功德經梵(fan)夾，其像(xiang)相(xiang)者(zhe)，中(zhong)央圓輪中(zhong)畫菩薩(sa)(sa)像(xiang)，冠帽持寶(bao)錫(xi)，左(zuo)右有十(shi)王(wang)(wang)(wang)像(xiang)各五(wu)(wu)人(ren)，左(zuo)五(wu)(wu)者(zhe)：一(yi)泰(tai)（秦）廣王(wang)(wang)(wang)、二初江(jiang)王(wang)(wang)(wang)、三(san)(san)宗（宋(song)）帝王(wang)(wang)(wang)、四(si)五(wu)(wu)官王(wang)(wang)(wang)、五(wu)(wu)閻(yan)羅(luo)大王(wang)(wang)(wang)；右五(wu)(wu)者(zhe)：一(yi)變成王(wang)(wang)(wang)、二太山(shan)王(wang)(wang)(wang)、三(san)(san)平等(deng)王(wang)(wang)(wang)、四(si)都市王(wang)(wang)(wang)、五(wu)(wu)五(wu)(wu)道轉(zhuan)輪王(wang)(wang)(wang)，一(yi)一(yi)各具司(si)命(ming)、司(si)錄、府君(jun)、典官等(deng)。

據明朝時期吳承恩所撰《西游記》第(di)五十八回二(er)心攪亂(luan)大(da)乾坤一(yi)體(ti)難修真(zhen)寂滅記載：“大(da)王(wang)(wang)，背陰(yin)山(shan)(shan)上，有兩個齊天大(da)圣打得(de)來(lai)(lai)也(ye)！”慌得(de)那第(di)一(yi)殿(dian)秦(qin)廣王(wang)(wang)傳報與二(er)殿(dian)楚(chu)江王(wang)(wang)、三殿(dian)宋(song)帝王(wang)(wang)、四殿(dian)卞城王(wang)(wang)，五殿(dian)閻羅王(wang)(wang)、六殿(dian)平等(deng)(deng)王(wang)(wang)、七殿(dian)泰山(shan)(shan)王(wang)(wang)、八殿(dian)都市王(wang)(wang)、九殿(dian)仵（wǔ）官王(wang)(wang)、十殿(dian)轉輪(lun)王(wang)(wang)。一(yi)殿(dian)轉一(yi)殿(dian)，霎時間(jian)，十王(wang)(wang)會齊，又(you)著人(ren)飛報與地藏王(wang)(wang)。盡在(zai)森羅殿(dian)上，點(dian)聚陰(yin)兵，等(deng)(deng)擒真(zhen)假(jia)。（注(zhu)釋(shi)：大(da)體(ti)意思是有真(zhen)假(jia)兩個孫悟空因為無(wu)人(ren)能夠分辨誰(shui)(shui)真(zhen)誰(shui)(shui)假(jia)，跑到(dao)陰(yin)曹地府請十殿(dian)閻王(wang)(wang)、判官和地藏王(wang)(wang)菩薩來(lai)(lai)分辨）