《太上感應篇》Vol. 10

This passage recounts karmic retribution stories from Daoist scriptures regarding the mistreatment of orphans and widows. The fundamental teaching is clear: oppressing the fatherless and widowed constitutes a grave transgression—even perfected immortals remain concerned about such vulnerable individuals in the mortal realm, let alone ordinary people still on the path of cultivation.

The first narrative tells of Patriarch Shi Guang, an accomplished Daoist adept who served as an official in Zhending. While passing through Tanzhou, he heard of a certain Guo—a cultivator at Yuanyuan Monastery renowned for growing vegetables that miraculously remained fresh year-round for communal use. When Shi Guang visited, the usually mute adept suddenly gained eloquent speech and secretly disclosed celestial secrets to him. Later, Shi Guang resigned his post, bathed ceremonially, and peacefully departed this life, while the Guo adept simultaneously vanished. That very night, the emperor visioned Shi Guang descending from the heavens before Chongzheng Hall, revealing his true identity as deputy counselor to the Perfected Warrior (Zhenwu Zhenjun) of the Northern Polar Sanctuary—with Guo being the sanctuary's judicial officer. Both had been temporarily exiled to the mortal world for minor offenses, their terms now complete. Notably, Shi Guang specifically petitioned the emperor to mentor his politically inexperienced son before returning to the celestial realms.

The second account describes Chen Yu, a failed scholar from Langzhou who, while wandering Mount Bailiang, was escorted by two azure-clad emissaries to the Jade Emperor's palace. Appointed as a judge under Perfected Warrior Zhenjun, his duty was recording human virtues, vices, and lifespans. During one earthly inspection, hearing his widow's lamentations, he obtained Zhenjun's permission to send her a letter. When delivered to the prefecture, the letter remained inexplicably sealed until his widow arrived—whereupon it opened to reveal his detailed account of attaining immortality, with repeated exhortations for her to nurture their children conscientiously.

Both narratives underscore a profound truth: if even ascended immortals maintain such tender concern for parentless children, how much more should we ordinary mortals be vigilant? Thus the oppression of orphans and widows stands among the most heinous transgressions conceivable.

This scripture expounds the Daoist teaching that officials who engage in corruption will face divine punishment.

The text recounts how King Wen of Zhou governed with special care for widows, orphans, and the destitute, yet even he could not fully provide for all his people. Some officials, however, act out of selfishness, harming even their own brothers—let alone upholding justice in governance. The Supreme Venerable Sovereign (Laozi, the highest deity in Daoism) particularly emphasizes the sin of "abandoning the law for bribes," for once one accepts illicit gain, right and wrong become inverted—truth is labeled false, and falsehood is upheld as truth.

An anecdote tells of Fan Zhi, a renowned minister of Later Zhou, who in his youth sought shelter from the heat in a teahouse. His fan bore the inscription: "The scorching heat drives away cruel officials, while the cool breeze welcomes old friends." Suddenly, a man of strange appearance approached him and said, "The wrongful judgments of cruel officials are more terrible than the fiercest summer heat." Later, Fan Zhi saw clay and wooden deities in a temple holding his fan and realized this had been a divine warning. When he later became an official, he worked to reform the penal code.

Another story concerns Hou Jian, the magistrate of Jiangxia, who was originally destined to become a prime minister. He often visited Elder Juyue of Shengyuan Mountain, and each time, the local earth god would announce his arrival in advance. But on one occasion, the earth god remained silent. Puzzled, Hou Jian later learned through Elder Juyue’s dream that because he had accepted sixty taels of silver from the Hu family to pervert justice, the celestial court had stripped him of his prime ministerial fate, demoting him to a mere supervisory post—hence the earth god no longer announced him. This illustrates how one’s destined blessings can indeed be diminished by wicked deeds.

These stories serve as stern warnings: the gods constantly observe human conduct, and those who take bribes and twist the law will inevitably face retribution—even forfeiting the fortunes originally decreed by fate.

This scripture recounts stories of ancient officials who attained immortality through upholding justice and maintaining integrity in public service, emphasizing the importance of impartial law enforcement and incorruptibility for those in government positions.

Wang Changyu, a judicial officer from Tongchuan (modern-day Santai, Sichuan), was recorded in the celestial registers and achieved daytime ascension as the Perfected of Preserving Harmony (Baozhen Zhenren) due to his adherence to legal principles and refusal of bribes. Similarly, Wang Laozhi, a judicial official from Puzhou (modern-day Puyang, Henan), rejected corrupt offers and was later instructed in Daoist methods by the immortal Zhongli Quan. He gained the ability to foresee fortune and misfortune and was summoned by Emperor Huizong of Song, who bestowed upon him the title "Dongwei" (Penetrating Subtlety).

The author reflects: If even ordinary officials could uphold integrity and lawfulness, how could scholars fail to do so? He then cites the famous saying of Yang Zhen of the Eastern Han dynasty, who refused a bribe with the words, "Heaven knows, Earth knows, you know, and I know," illustrating that one should avoid suspicion just as one would refrain from picking fruit from another's garden.

The text further recounts the example of the renowned Song dynasty statesman Han Qi (Duke of Wei), who, while serving as governor of Daming Prefecture, insisted on personally adjudicating legal cases even when ill, believing that judicial decisions affected life and death and should never be taken lightly. After his passing, he became the Perfected of the Purple Mansion (Zifu Zhenren). Ouyang Xiu (Duke Wenzhong), though a great Confucian scholar, frequently discussed governance rather than literary matters, believing that sound administration truly benefited the people. During his exile in Yiling, he reviewed old case records and uncovered numerous wrongful convictions.

These examples demonstrate that officials must diligently adjudicate cases, enforce laws impartially, and never distort right and wrong. Rectifying injustices and aiding the people aligns with the Dao (the Way) and naturally cultivates virtue, whereas accumulating wrongdoing inevitably invites retribution.

This scripture expounds the principle of maintaining integrity and impartiality in human affairs.

There was a man who justified twisted deeds as righteous, flouted laws for personal favors, harmed relatives and undermined moral teachings—committing every imaginable wrongdoing. He lamented: "If such corruption exists even in a small place like Yiling (modern Yichang, Hubei), imagine the state of the entire realm." Thereupon he swore to heaven: "Henceforth I shall act with redoubled diligence and caution, never permitting the slightest negligence." For over thirty years thereafter, whether serving in office or living in retirement, he maintained unwavering integrity. Others assumed his success came through literary talent, but he knew it was the reward for keeping his vow of rectitude. After death, he became an immortal official in the Divine Clarity Grotto. What then awaits those who distort right and wrong?

The eulogy states: To walk the straight path without deviation—this defines a virtuous person. How grievous when those worthy of honor and praise are instead slandered as villains and punished unjustly! Recall how Xiao Wangzhi of Han Dynasty was framed to death by eunuchs Hong Gong and Shi Xian.

The scripture further explains: Some righteous deeds cannot be self-proven, while some twisted logic remains unrecognized by its perpetrators. This is why disputes require official adjudication. As magistrates, we must analyze cases impartially—a few words should suffice to clarify truth from falsehood. Even complex cases should be resolved smoothly—how could one possibly commit the error of inverting justice? Those who mistake crookedness for straightness are invariably motivated by selfish interests or personal connections.

Consider the case of Prefect Liu of Yizhou (an honorific for officials). As Lianjiang County Sheriff, he resolved a decade-long land dispute with an immediate and fair verdict, astonishing locals who deemed him divinely inspired. In truth, he possessed no supernatural powers—only uncompromising integrity. Upon departure, the winning party presented him with several catties of "fine incense" in Jianzhou—which proved to be gold. Liu declined with a smile: "Your case was rightfully won, not through my partiality. How dare I accept private bribes for public duty?" His refusal earned widespread praise. Later, his two sons Liu Yuanfu and Liu Gongfu achieved prominence through literary excellence—who says upright officials go unrewarded?

Another example is Liu Anmin, a minor clerk in Danling County renowned for his fairness. Locals would seek his mediation before filing lawsuits—only proceeding to court after his impartial assessment of their cases.

This scripture recounts two stories about impartial justice and the blessings received as a result.

The first story tells of an official who adjudicated cases with absolute fairness. When handling legal matters, he would approve straightforward cases immediately, but if he detected irregularities, he would declare plainly: "This case has issues—it violates legal statutes, and enforcing it would surely cause injustice." Because of his principled judgments, litigation throughout the entire county decreased. Later, both his sons passed the imperial examinations—the elder attaining the rank of Court Gentleman for Spreading Integrity (Chaosan Dafu), the younger becoming Court Gentleman for Accepting Advice (Chengyi Lang), while his daughter married official Yang Jun, elevating their family to local prominence. This demonstrates how upholding fairness in public affairs inevitably brings good fortune.

The second story describes two judicial officers. When Wang Jin served as Judicial Commissioner (Tidian Xingyu), he would always burn incense and report to heaven before finalizing capital punishment cases. Later, a deity manifested and informed him that because of his impartial judgments, the celestial court had extended his father's lifespan by twelve years, increased his own blessings, and destined his grandson for official service. Li Guixiang, another incorruptibly cautious judge, was suddenly surrounded one night by a dozen ghosts crying injustice. Terrified, he fell gravely ill upon returning home and warned his descendants never to accept judicial appointments—for even those who consider themselves upright might unwittingly cause wrongful convictions.

The conclusion states: Those who defy cosmic principles (Tianli) through flattery are truly wicked. To honor such people as paragons of integrity brings calamity upon state and family. Though Heaven may temporarily tolerate evildoers, ultimate retribution is inevitable.

Historical context notes: The "Judicial Commissioner" (Tidian Xingyu) was a Song Dynasty judicial supervisory position, while "Court Gentleman for Spreading Integrity" and "Court Gentleman for Accepting Advice" were civil service ranks of that period. These narratives embody the Daoist concept of moral causation—that "good and evil receive their due"—emphasizing the vital importance of judicial integrity.

This account recounts the karmic retribution suffered by two officials due to their unjust enforcement of the law. The Wang official and Li Ruoshui (a judicial officer in Huainan) were both men of repute in their time, yet met drastically different ends.

First, consider the case of Ouyang Yu during his tenure as a judge in the Dali Temple (the ancient supreme court): County Magistrate Yu Shaoqing of Liyang was imprisoned for an offense not warranting death, yet Ouyang Yu sentenced him to execution. After the execution, Ouyang Yu constantly saw Yu Shaoqing's ghost following him day and night, leaving him unsettled. He specifically traveled to the Daoist temple of the Nine Heavens Envoy at Mount Lu to perform repentance rituals, but on the very first night, he saw Yu Shaoqing standing beside him. The next day, as he repeated his repentance, he was suddenly seized by several ghostly bailiffs and thrown down the temple steps, dying covered in blood.

Li Ruoshui's fate proved even more gruesome: While adjudicating a robbery case, five thieves falsely accused the monk Zicheng of being their accomplice. Though the monk persistently maintained his innocence, Li Ruoshui suffocated him by pasting wet paper over his mouth and nose, then pressing an earthen bag against him until his abdomen ruptured in death. A month later, prison officer Li Neng—who had participated in the case—suddenly screamed, "The monk's death wasn't my doing—the Judicial Officer ordered it!" before dropping dead. Subsequently, judicial officer Liu Yuan and Li Ruoshui himself died in agony from abdominal pains. Even the regional commander Sun Yu and judge Zhao Yu died suddenly, until finally Li Ruoshui's entire household perished.

The text concludes by quoting the Nirvana Sutra: Those wrongfully executed fall into perilous realms in the underworld—bereft of merit (virtuous "provisions"), without companions, forever wandering in darkness. This serves as a warning to law enforcers: Excessive sentencing or reckless judgments invite divine punishment. Just as the cruel officials of the Tang Dynasty who fabricated charges to exterminate entire clans ultimately suffered retribution themselves.

This passage describes the workings of karmic retribution through several stories, showing how the consequences of good and evil follow people like shadows.

The first story concerns two Daoist priests who go to buy melons. When one arrives, the gardener angrily refuses to sell him any. When the other comes, the gardener happily sells him melons and even gives him an extra one. The monk Zhigong explains that five hundred years earlier, when the gardener was being executed, the first priest had responded with cold indifference, while the second had felt compassion for him. That is why the gardener reacted differently to them when they met in this life.

The second story tells of Wang Tanlüe and a cow he was about to slaughter. When the cow saw the knife, it struggled in fear. Angered, Wang Tanlüe stabbed out its eyes and then killed it. The scripture points out that humans and animals alike are afraid and struggle when facing death. We should do all we can to save them; if we truly cannot, we should still feel compassion. How could we respond with anger instead?

The passage concludes with a verse: the law will punish those who commit crimes, so bystanders should not harbor hatred toward them. When wise people hear a death sentence pronounced, they understand that they should pity the prisoner. Using punishment with restraint is the foundation of benevolent governance.

The passage presents several important principles: the consequences of good and evil can emerge across time and space; we should feel compassion for beings facing death; and justice should be grounded in mercy. These ideas express the Daoist view of cause and effect known as the “burden carried through by Heaven’s Way” and the ethical principle of cherishing life and abhorsing killing.