--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 12 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/12/" canonical: "https://daozang.app/en/text/KR5f0001/juan/12/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《太上感應篇》Vol. 12 Taiqing 太清部 · Vol. 12 / 30 · 4,746 characters ## Vol. 12 / 30 太上感應篇卷之十二廉一 李昌齡傳鄭清之賛射飛 傳曰太上曰混沌旣分天地乃位清氣爲 天濁氣爲地陽精爲日隂精爲月日月之 精爲星辰和氣爲人傍氣爲獸薄氣爲禽 䌓氣爲蟲種𩔖相因㑹合生育隨其業報 各有因縁然則人之與飛有以異乎肇論 所謂天地與我同根萬物與我一體非誑 語也然飛之所以與人異者特福業不同 軀殻異耳竊甞攷之載籍誠有自人而淪 入其中者亦有自仙而游戲其中者劉安 民本一冨家以好尚虚名而道無實至死 後乃爲鳯凰經六十年復得爲人於此生 中勤苦修道始得尸解今在清華宫中黃 安世本一儒士以志慕飛騰而心不精至 死後乃爲飛鴻經九十年復得爲人於此 生中精進修行始得上昇今在皇曾快樂 天非自人而淪入飛中者乎遼東華表柱 甞有一鶴飛集其上人欲射之鶴語人曰 有鳥有鳥丁令威去家千載令來歸城郭 雖是人民非何不學仙塜纍纍唐明皇在 沙苑甞射一鶴旣中又復矯翅直向西南 飛去及次年幸蜀於明月觀乃見箭在壁 間問箭所自道衆曰去載重陽日青城道 士徐佐卿帶此而來留之而去始知其鶴 乃佐卿也非神仙遊戲其中者乎 賛曰 大道之世人無殺機烏鵲之巢 可俯而窺機心一萌鷗鳥髙飛 鶻且有義鴉亦稱慈人胡不仁 **Interpretation** This scripture elucidates the formation of heaven, earth, and all things, as well as the relationship between humans and creatures. It begins by describing how during the primordial chaos, the clear Qi (vital energy) ascended to form heaven while the turbid Qi descended to form earth. The essence of Yang Qi transformed into the sun, and the essence of Yin Qi became the moon, with their combined energies further manifesting as stars. Harmonious Qi gave birth to humans, mixed Qi produced beasts, sparse Qi formed birds, and abundant Qi generated insects. All things are interconnected, arising according to karmic causes and conditions. Fundamentally, there is no difference between humans and birds—as the *Zhao Lun* states, "Heaven, earth, and I share the same root; the myriad things and I are one body." The reason birds differ in form from humans lies solely in the variations of their karmic merit. The text provides two examples: Liu Anmin, originally the son of a wealthy family, pursued empty fame instead of genuine cultivation and was reborn as a phoenix after death, regaining human form only after sixty years. Through diligent practice, he eventually achieved transcendence via *shijie* (corpse liberation, a Daoist method of shedding the mortal body to attain immortality). Huang Anshi, a Confucian scholar in his past life, failed to ascend due to an unfocused mind and was reborn as a wild goose. After ninety years, he regained human form, cultivated earnestly, and ultimately attained the Dao to ascend to heaven. Two additional anecdotes recount immortals transforming into cranes: Ding Lingwei returned as a crane to find his homeland changed beyond recognition, while the Daoist Xu Zuoqing took crane form and was shot by Emperor Ming of Tang. The following year, the emperor discovered the arrow in a Sichuan temple, realizing it had struck an immortal’s manifestation. The concluding verse reflects: In an age when the Dao flourished, people harbored no killing intent—even birds’ nests could be observed freely. But once cunning arose, even seagulls would flee. Birds of prey still possess righteousness, and crows understand compassion—why then have humans lost their benevolence? (Note: *Shijie* is a Daoist term referring to an adept’s shedding of the mortal body to achieve immortality; *Huangzeng Tian* is one of the Thirty-Six Heavens in Daoist cosmology.) 以弋爲嬉逐走 傳曰上巳畧陳太上之言今當以佛語爲 證佛言一切衆生實本清淨因彼妄見妄 習遂生因彼妄習生死相續生從順習死 從變流純想即飛必生天上情想均等不 飛不墜復生人中想明斯聦情幽斯鈍情 多想少流入横生重爲毛羣輕爲羽族大 抵七趣輪回未入正修有所不免今爲異 𩔖未必不前生曽受人身今受人身未必 不前生曽爲異𩔖是以諸佛菩薩大道至 真常切教人使知生死路頭最爲可畏不 聞宻婆私詫阿羅漢於徃昔世曽作獼猴 驕梵波提於徃昔世曽受牛身乎又不聞 夫周詢蔡君謨皆蛇精乎按東齋記周詢 知安州一日遊園中園吏見一大蛇垂首 欄上視之乃周詢假寐君謨知福州以疾 不視事毎夕輙夢遊鼓角樓上凭鼓而睡 時通判責鼓角將不打三更對以有大蛇 㨿鼓不得近君謨旣愈與通判說病中所 夢正與鼓角相同然則七趣輪回未入正 修是可免乎當知今之逐走者異日未必 不爲走者所逐欲免輪回不爲人逐當見 逐時要當力行救之昔者河間王久病無 生意忽一道者自稱玄俗詣門請醫旣而 餌以刀圭王即吐出十數小蛇病亦隨愈 王驚問故玄俗曰此王六世餘殃所致吾 非人也爲王於徃世中救一母鹿其鹿乃 麟毋仁感天地是以上帝遣吾下降爲王 **Interpretation** This scripture expounds on the principle of beings trapped in the cycle of birth and death through Buddhist concepts of reincarnation and Daoist teachings on virtuous conduct. It states that all living beings were originally pure, but due to delusional attachments, they continuously transmigrate through rebirth. Those of perfect virtue ascend to heavenly realms, those with mixed virtue and vice are reborn as humans, while those dominated by wicked thoughts descend into animal forms—the severely wicked becoming beasts, the less wicked becoming birds. The seven rebirth paths (referring to devas, humans, asuras, animals, hungry ghosts, and hell beings) are inevitable for those who fail to cultivate themselves. Several reincarnation cases are cited: an arhat's previous life as a monkey, the cultivator Jiaofanboqi's former existence as an ox, and Song Dynasty officials Zhou Xun and Cai Xiang (Junmo) who were actually serpent spirits in past lives. For instance, when Zhou Xun napped in his garden, the groundskeeper saw a large serpent hanging its head over the railing; when Cai Xiang fell ill, he dreamed nightly of coiling atop a drum tower—manifestations of their serpentine origins. The text emphasizes that those who hunt and kill animals today may find themselves pursued by animals in future lives. To escape samsara, one must actively rescue creatures encountered in distress. The concluding narrative recounts Prince Hejian's story: after prolonged illness, the Daoist adept Xuan Su (actually a celestial immortal sent from heaven) administered medicine causing him to vomit over a dozen small serpents. Xuan Su explained these represented karmic retribution for the prince's hunting six lifetimes prior, but because he had once saved a spiritual deer (actually the mother of a qilin), this virtuous deed moved heaven to dispatch Xuan Su for his deliverance. The core teaching is clear: hunting and killing accumulate negative karma leading to adverse rebirths, while protecting life accumulates merit. The text specifically condemns the practice of "taking archery as sport" (yi wei xi)—precisely the kind of harmful habit that requires renunciation. 救療然則見逐可不救乎李嬰李淊甞逐 一鹿解其四脚掛于𣗳枝先取雜臟爲炙 將共食之俄有一巨人長可三丈持一巨 囊鼓歩而進嬰淊幾爲所及旣而畢取其 炙納之囊中入山而去須㬰嬰淊皆暴卒 然則見走是可逐乎 賛曰 后稷之棄牛羊弗踐猩猩人言 猿性柔善有生有知其則不逺 忍充鼎胾甘其肥雋虎兕可逃 人穽難免發蟄 傳曰月令曰仲秋之月雷始收聲蟄蟲坏 戸季秋之月蟄蟲咸俯在内皆墐其戸仲 春之月雷乃發聲啓戸始出蟄者藏也坏 者益也益者益小其户也𡋣者塗也盡塗 其户也一蟄一啓皆與氣候相應以成變 化然則蟄者是可發乎是以太上書以戒 人諸佛尤切加護昔僧惠覺甞跨溪造一 曼殊室利堂將板築於水際念言方冬百 蟲皆蟄不可輕傷其生於是就溪設三晝 夜道塲誓言板築之日一足多足乃至無 足願垂加護悉令逺離及期掘地及泉乃 至橋成不見一蟻又有宋時老者甞以父 病禱於永祚寺藥師殿前旣而疾愈備具 香信欲就殿建一道塲以答靈貺寺僧義 昭曰此殿藥師座下有一聚蜂積年旣久 種𩔖頗多今正蟄時恐至驚擾或多傷殺 曷若移就别殿時老不聽僧乃預期禱於 佛前曰設齋之日願運神力慈悲覆護在 窠内者暫食舊蜜無得出戸在窠外者且 **Interpretation** This passage tells two stories of karmic retribution, warning people not to harm living beings. The first story concerns the brothers Li Ying and Li Tan, who chased a deer. Cruelly, they tied its four legs to a tree branch, cut out its entrails, and roasted them. Just as they were about to share the meat, a giant three zhang tall appeared, carrying a large sack, and took all the roasted meat away. Soon after the giant entered the mountains, the two brothers suddenly died. This warns us: when we see an animal running, must we always chase it down and kill it? The text then cites several examples: when Houji, the founder of the Zhou dynasty, was abandoned in the wilderness, cattle and sheep did not trample him; orangutans can speak human language; and monkeys have gentle dispositions. These creatures are all sentient. If we can bear to treat them as meat in a cooking pot, we may escape tigers and rhinoceroses, but we cannot escape the traps set by human beings. The second story concerns the time of Jingzhe, the Awakening of Insects. The scripture cites the *Monthly Ordinances* to explain that in the eighth month, in mid-autumn, thunder gradually falls silent and hibernating animals begin to seal their burrows; in the ninth month, late autumn, they enter hibernation completely; and in the second month, mid-spring, thunder first sounds and the animals open their burrows and emerge. “Hibernate” means to hide away; “repairing the burrow” means narrowing its entrance, while “sealing the burrow” means closing it entirely with mud. All this follows the seasons and completes the changes of nature. So should hibernating animals be disturbed? The text next offers two positive examples. When the monk Huijue built a hall for Mañjuśrī in winter, he specifically held a three-day ritual to pray for the dead and asked that no hibernating insects be harmed during construction. Even after digging down to where spring water welled up, not a single ant was found. In the Song dynasty, an elderly man whose father had recovered from illness wanted to hold a ritual at the Medicine Buddha Hall in Yongzuo Temple to fulfill a vow of gratitude. The monk Yizhao reminded him that bees were hibernating beneath the Medicine Buddha’s seat and advised him to use another hall. The man would not listen, so the monk prayed in advance. On the day of the ritual, the bees inside the hive quietly fed on honey, while those outside temporarily left the hive; not one was harmed. Both stories warn that all things have life and spirit, and that we should follow the seasons rather than cause harm recklessly. The Great One—the highest deity in Daoism—deliberately recorded these examples, and the Buddhas, too, especially protect those who act with compassion. 令安住無得輙驚及期燈燭騰光鐃螺聒 耳一晝二夜不見一蜂嗚呼此雖二人願 力實亦諸聖加護之力也孰謂爲不然乎 賛曰 盛德之主澤及昆蟲板築必時 閉藏在冬人且塞向坏戸則同 跂行喙息生意畢通癢痾伸屈 在吾仁中驚棲 傳曰太上戒人無得驚棲與孔子弋不射 宿之說意皆一也大抵鳥之巳棲亦猶人 之巳寢忽然有驚豈不舉家驚擾衆人視 之固有間普心不二者視之則猶已也音 螺髻仙行第四禪出入息坐一樹下兀然 不動鳥謂之木棲其髻中遂生數卵螺髻 禪覺知頂有卵即自思曰我若便起不免 鳥驚鳥若不至卵必盡壞於是復八禪定 俟其雛生一一飛去然後乃起又有大樹 仙者居殑伽河側棲神入定積年之攵形 如槁木遊禽棲集遺尼拘律果於其肩上 暑徃寒來垂䕃合拱一夕忽從定起欲去 其樹又恐鳥驚於是安忍方便移之移訖 乃起天羙其德賜號大樹此皆巳證果位 也其於一物一命普心如是况福力淺薄 者乎惜人不知李奚子陳安世皆以不敢 驚棲而能證果李奚子本一山嫗每遇大 雪鳥無安枝徃徃飛集其家遂留不去嫗 濟以穀且不敢驚上帝謂有仁心賜令度 世今在酆都位貌特重陳安世本權叔本 家一傭力人平生不踐生蟲不殺物命毎 **Interpretation** This passage recounts cultivation stories from Daoism and Buddhism that emphasize compassion for living beings, with the core teaching of not disturbing animals in their habitats. The text mentions how the Supreme Venerable Lord (Taishang Laojun, the highest deity in Daoism) admonished people not to disturb roosting birds, aligning with Confucius' principle of "not shooting at birds in their nests." When birds roost, it resembles human sleep; if suddenly startled, the entire flock becomes agitated. Those with genuine compassion regard all life as they regard themselves. Two cultivators' stories follow: The first concerns the Snail-shell Ascetic (a Buddhist practitioner) who entered deep meditation (samadhi) beneath a tree. Birds mistook him for part of the tree and laid eggs in his coiled hair. Upon realizing this, the ascetic remained motionless to avoid disturbing the nest and potentially damaging the eggs, maintaining his posture until the fledglings hatched and flew away. The second tells of the Great Tree Ascetic who meditated for years by the Ganges River until birds nested in his shoulders. When he needed to rise, he employed spiritual powers to relocate the entire tree to avoid startling the birds. Two ordinary people's examples are also given: Li Xizi, a mountain village elder, would shelter birds during heavy snowfall, providing grain without disturbing them, for which heaven granted her the opportunity to help enlighten others. Chen Anshi, a servant in Quan Shuben's household, never harmed living creatures throughout his life and ultimately attained spiritual fruition (cultivation achievement). These stories illustrate that even the smallest lives deserve protection, and practitioners should treat all beings with compassion. Ordinary people who nurture such benevolence can also accumulate virtuous merit. 出入見飛禽當道必下道引避不欲驚之 亦以此故遂得上升當知登真之人未有 不因慈心於物而能得到其地 賛曰 凡厥有生各安汝止夜以安身 人物等耳聖人之憂一物失理 弋不射宿魯論所紀驚棲雖㣲 害人大矣填穴 傳曰自人觀之固一穴也自彼觀之爲一 穴乎莫不自視爲金房玉室邃舘瓊臺不 聞于棼宅南大槐樹下有一聚蟻自國其 穴爲大槐安乎又不聞王沂宅後有一大 檀樹蘿覆其上下有聚蟻自國其穴爲大 檀蘿乎蟻之自國其穴爲槐安爲檀蘿亦 猶鰕之自國其穴爲長鬢燕之自國其穴 爲烏衣各尊其居物物莫不皆爾無足深 恠然則穴可填乎若填其穴即是屯塞其 門絶其出路豈不覆族盡死穴中乎按經 所說者有比丘得六神通與一沙彌同處 林野比丘定中見其沙彌七日當死因作 方便善言諭曰父母思汝汝可暫歸八日 却來沙彌旣歸八日果來比丘恠之復八 三昧觀察其事乃知沙彌於歸路中一蟻 穴流水將入急脫袈裟聚土壅水令不得 入以此因縁延壽一紀宋郊宋祁兄弟同 行逢一異僧相曰小宋當大魁天下大宋 亦不失甲第後十年大宋復遇諸途僧乃 大驚曰公丰神特異如能活數萬命者有 之乎大宋曰某素貧安得有此僧曰姑思 之大宋良久曰比堂下有蟻穴忽爲暴水 **Interpretation** When encountering birds blocking the path, one should actively yield and avoid disturbing them. It is precisely this compassion that enables cultivators to attain the Dao and ascend to immortality. Understand that all who achieve the Dao and become perfected beings reach this state because they hold loving-kindness toward all things. The eulogy states: All living beings should dwell in peace and work contentedly, resting securely at night. Humans and other creatures share the same essence in nature. Even the sages would grieve over a small animal losing its shelter. Confucius recorded in the Analects the principle of "not shooting birds returning to their nests" - disturbing resting creatures may seem trivial, but its harm is profound. Regarding the act of filling ant nests: To humans it's merely an ordinary hole, but to ants, it's their palace dwelling. As ancient anecdotes record: The ants beneath the great locust tree south of Chunyu Fen's home called their nest the "Great Locust Peace Kingdom"; the ants in the large sandalwood tree behind Wang Yi's courtyard named their colony the "Great Sandalwood Vinegar Kingdom." Ants regard their nests as kingdoms, just as shrimp consider their burrows the "Long-Whiskered Palace" and swallows view their nests as "Black-Robed Lane." Each creature treasures its home - this is hardly surprising. Then can humans casually fill ant nests? Blocking an ant nest equals sealing their gate and cutting off their livelihood, leading to the colony's destruction. Buddhist scriptures record: An enlightened monk foresaw his young novice would die within seven days, so compassionately sent him home to visit family. When the novice returned safely after eight days, the monk used spiritual vision to discover the boy had seen an ant nest about to flood on his journey home. The novice urgently removed his kasaya robe to build an earthen barrier, saving the entire nest - thus extending his lifespan by twelve years. There's also the Song dynasty tale of brothers Song Jiao and Song Qi: A monk predicted the younger Song Qi would place first in imperial exams, while Song Jiao would also rank highly. When they reunited a decade later, the monk was astonished to see Song Jiao's transformed countenance and asked if he'd saved tens of thousands of lives. Song Jiao recalled building a bridge for ants to escape during a storm - this single act of kindness had altered his destiny. 所浸某急編竹橋以度豈此是耶僧曰必 是也小宋今歳當首魁公終不出其下比 唱第小宋果大魁章獻太后乃謂弟不可 以先兄因命大宋爲第一小宋爲第十然 則穴可填乎 賛曰 鴻荒之初其人穴處所謂營窟 鹿豕爲侣聖人旣作上棟下宇 人獸雖殊均樂丘土蠢動含靈 其可失所覆巢 傳曰按太上保嗣章但凡嗣續衰絶皆是 徃世覆巢毀卵焚山竭澤墮胎落子犯一 千六百二十條章之人然則巢可覆乎大 抵衆生若大若小莫不各有其所依止其 中敷乳産生各自藏護今覆其巢即是奪 其依止之所産生莫遂不絶嗣乎謹按本 草人有覆鸛巢取其雛者是年六十里内 連月不雨蓋鸛能群飛激雲雲散則不雨 又按内攫鷙雛𦆵破殻即出巢外其母防 其顛墜或爲日曬必取帶葉樹枝周挿巢 畔日常兩換葉萎則其雛已去未萎則其 雛尚在人因覆巢畢取其雛孰謂巢居者 爲無知乎請爲更陳一二庶皆知戒昔温 璋尹京兆置鈴索於㕔前使𡨚訴得以速 達一日獨坐屢聞鈴聲跡之無人但有一 鵶飛集其上璋曰必有覆其巢而取其雛 者旣而果得其人因爲杖之元汝之元豐 中爲魯山宰忽有鸛雀銜一草衣墜于庭 下立命物色果煎肉者脱此草衣上樹將 覆其巢取雛供賣元亦校之然則巢可覆 **Interpretation** This scripture illustrates through several stories how the act of "destroying nests and eggs" brings retribution, with its core message advocating respect for life and protection of nature. The text first recounts a karmic tale: When someone destroyed storks' nests and took their fledglings, the local area suffered sixty days without rain. This occurred because flocks of storks stimulate cloud formation when flying, and their destruction disrupted this natural regulation. It also describes how mother birds of prey, when their hatchlings first break shell, surround their nests with leafy branches to prevent falls or overheating, replacing the foliage twice daily. Withered leaves indicate fledglings have left the nest, while fresh leaves show they remain. This demonstrates avian intelligence—how can humans presume them ignorant? Two historical cases follow: During the Tang Dynasty, when Magistrate Wen Zhang served in Chang'an, someone destroyed a crow's nest causing temple bells to ring inexplicably. Upon investigation, the perpetrator received corporal punishment. In the Song Dynasty's Yuanfeng era, County Magistrate Yuan Ruzhi of Lushan witnessed a stork dropping leafy branches in his courtyard. Tracing the source, he discovered a meat vendor climbing trees to raid nests after removing his clothes, and similarly punished him. The conclusion reveals the central teaching: Since ancient cave-dwelling times, though differing from beasts, humans and animals alike require shelter. The Supreme Daoist Patriarch (Taishang) states in the *Chapter on Protecting Descendants* that family lines often end due to ancestors committing acts like "destroying nests and eggs"—among 1,620 related precepts. Destroying nests deprives creatures of habitat and hinders reproduction, deeds that ultimately invite retribution. (Note: The *Taishang Baosi Zhang* refers to a Daoist scripture chapter on lineage continuation, while "destroying nests and eggs" constitutes a major prohibition under Daoism's precepts against killing.) 乎當覆巢之時安知不悲鳴求救乎第人 莫曉其語烏得九天禽語書而使之一觀 乎(白龜年於嵩山東巖下遇李太白曰吾/與汝父樂天皆巳仙矣因出一軸素書) (授之曰讀此可辯九天禽語九地獸言更/修功竹仙亦可冀龜年如戒果得其效一) (日過路州太守知其如此延與之坐適有/二雀啾唧過庭守曰彼何言哉龜年曰彼) (言城西民家廪有餘粟可共就食驗之果/然良乆厩馬仰首而斯守曰彼何言哉龜) (年曰槽中料熱不/可食問之亦然) 賛曰 昔聞羽族巢必近人欲逺蛇鸇 惟人是親詎知冠屨心甚不仁 旣肉其雛厥巢是薪鳯凰髙翔 臬獍來馴傷胎 傳曰胎生一𩔖按如佛說雜染輪回欲顚 倒故和合滋成横竪亂想故有胎遏蒲曇 人畜龍仙其𩔖充塞嗚呼人畜龍仙明是 不同佛乃列爲一𩔖何哉蓋雜染同而輪 回亦同故也人知愛胎彼不愛乎按仙傳 白龜年因入仙洞得一軸素書遂能辯九 天禽語九地獸言一日過潞州太守知其 能延與之坐適將吏驅三十羊過庭下中 有一羊鞭不肯行又且悲鳴守曰羊有說 乎龜年曰羊言腹有羔將産俟産訖甘就 死守乃留羊不殺驗之旣而果生二羔劉 道原爲蓬溪令旣解官宿秦氏家夢一婦 人泣訴曰某乃秦氏妻也夫有一妾不肯 **Interpretation** (Bai Guinian encountered Li Taibai at the eastern cliffs of Mount Song, where Li Bai told him: "Both your father Bai Juyi and I have attained immortality." He then presented a white silk manuscript, saying: "Master this text and you'll comprehend the speech of birds in the nine heavens and beasts in the nine underworlds. Continue cultivating virtue (De) and immortality may be yours." Bai Guinian studied it as instructed and indeed gained this ability.) One day while passing through Luzhou, the governor, aware of his gift, invited him as guest. When two sparrows chattered across the courtyard, the governor asked: "What are they saying?" Bai Guinian replied: "They speak of surplus grain in a western village granary, planning to feast there." Investigation proved this true. Later, when a stable horse raised its head and neighed, he explained: "The fodder's too hot to eat now"—confirmed by the stable hand. (Another account tells how) Bai Guinian acquired avian and animal speech after obtaining a white silk text in an immortal's cave. During another Luzhou visit, as thirty sheep were driven through the governor's courtyard, one resisted whipping and bleated piteously. Bai Guinian interpreted: "This ewe says she carries lambs—spare her until delivery, after which she'll gladly die." The governor spared her, and twin lambs were later born. (The narrative shifts to Liu Daoyuan:) After leaving his post as Pengxi County magistrate, Liu lodged with the Qin family and dreamed of a weeping woman who said: "I'm Master Qin's wife. His concubine refuses..." (The commentary observes:) Birds nest near human dwellings seeking refuge from snakes and raptors, unaware that some hat-and-boot-wearing humans harbor crueler hearts—devouring fledglings and smashing nests. The phoenix soars beyond reach precisely because the world teems with owl-jing beasts (legendary mother-eating monsters). On harming fetuses: Buddhist doctrine holds that womb-born beings originate from inverted desires and conditioned coalescence. Deluded thoughts manifest as womb-born, egg-born, moisture-born, or metamorphic beings. Though humans, livestock, dragons, and immortals differ, Buddhism classifies them together—all equally bound by defilements and cyclic rebirth. If humans cherish their unborn, can other creatures feel otherwise? 相下某怒痛捶遂盡其命爲妾所訴隂君 處某已死且以某爲狠謫罰爲羊見在秦 氏欄中明日將充君庖某死固自分但腹 有羔若因某受烹業愈重矣願賜一言得 免甚幸黎明言之則已烹矣舉家大哭納 羔其腹瘗之別墅然則胎可傷乎 賛曰 鹿以麛縶膓斷而死鱔或就烹 屈身護子物之牽愛甚於愛己 人亦有娠以續以嗣胡不反思 舉斯加彼破卵 傳曰信相菩薩白佛言有諸衆生無有子 息孤獨自居何罪所致佛言是人前生爲 人暴惡不信罪福捕雛食卵令諸飛禽各 失其子悲鳴呌裂眼中血出是以此報佛 語如是而太上保嗣章言之亦如是然則 卵可破乎按鞞婆沙論衆生流轉至爲卵 生識居其中爲卵所纒爲卵所裹須自啄 破雛乃得生其爲業也從可知矣又云鸛 鴈鴛鴦孔雀鸚鵡鴝鵒千秋金翅等鳥或 龍或人皆卵生也竊甞不以爲然鳥固卵 生安有人而亦卵生也及見𦒿尸復鉢尸 徐偃王事乃知人從卵生誠亦有之昔闊 地佗有一商人入海採寳得二鵠鳥一失 一生隨意所化毛色可鸛俄生二卵卵破 雛生乃二童子後皆出家證阿羅漢一名 耆尸婆羅尊者一名復鉢尸婆羅尊者按 徐州地里誌昔徐君宫人娠而生卵卵破 兒生長而仁智襲君徐國生時偃故故名 偃王孰謂人無卵生者乎支遁少時甞與 **Interpretation** This scripture recounts several karmic retribution stories concerning harm to living beings, particularly fetuses and oviparous creatures. The first tale describes a man who, in a fit of rage, killed another person. After death, the underworld judges punished him by reincarnating him as a goat. When this goat was about to be slaughtered, it appeared in a dream pleading that its unborn kid would compound the karmic consequences if killed. By dawn, however, the goat had already been butchered, and the family discovered the fetus inside. They wept bitterly and buried both with proper rites. Following this comes a poetic reflection: A doe dies of broken heart when her fawn is taken; eels arch their bodies in boiling water to protect their young. If even animals cherish their offspring so profoundly, shouldn't humans—who carry pregnancies to continue their bloodlines—extend the same compassion? Later passages cite Buddhist scriptures: A man who in past lives ate nestlings and destroyed eggs, leaving birds to mourn their lost young, consequently suffered childlessness in this life. Both Buddhist texts and Daoism's "Chapter on Protecting Progeny" warn that destroying eggs invites misfortune. The text further illustrates oviparous phenomena beyond birds—certain dragons and even humans may hatch from eggs. Two examples are given: A merchant obtained two eggs laid by a divine bird that hatched into two enlightened monks, and a palace maid of the Xu Kingdom birthed an egg that produced the renowned King Xu Yan in adulthood. These narratives collectively admonish against harming gestating life or destroying eggs, warning of corresponding karmic consequences. By contrasting animals' parental instincts with human behavior, they awaken our capacity for empathy toward all living beings, especially those in vulnerable states of gestation. 其師難問物𩔖遁謂物卵未生不足爲殺 師不能屈取一鷄卵投之于地殻破雛行 久而俱滅蓋䰟識也遁乃感悟終身蔬食 李道念好食雞卵晚得竒疾太守禇澄投 以蘇汁即時吐出一十三物剖開皆雞羽 翅𤓰距悉具立能飛行道念大懼自此不 敢復食然則卵可破乎竊甞論之卵生之 中卵至多者無若魚𩔖大則無慮數千小 則不減數百若殺一魚其爲破卵可勝言 哉李冲元將殺一鮎先夢一皂衣嫗曰妾 腹中有五千子妾生五千子亦生妾死五 千子亦死敢望哀憐特貸一命元遂放之 冨商楊序宣和間夢神吿曰子逾旬當死 若能救活億萬命乃可獲免序曰大期巳 迫物命有限未易滿數神曰佛書有云魚 卵不經鹽漬三年尚可再活曷不圖之序 於是大書神語於通衢壁間由是人皆知 戒見人殺魚即從取卵投之江中如是月 餘復夢神曰億萬之數已是過滿壽可延 矣旣而果然大抵我能救物命於臨危則 我命亦無不延於欲絶 賛曰 有生之形其性則具混沌曷死 以鑿之故暴彼無知豈曰公恕 **Interpretation** This scripture recounts several karmic tales about killing and compassion, with the core message urging people to abstain from harming life. There was a practitioner who initially believed unhatched bird eggs didn't constitute killing. To enlighten him, his master deliberately dropped a chicken egg on the ground. When the shell cracked, a chick emerged, only for both to perish shortly after. This revelation—that life exists even within eggs—converted him to lifelong vegetarianism. Li Daonian was particularly fond of eating eggs until he contracted a strange illness. Governor Chu Cheng administered perilla juice as medicine, causing him to vomit thirteen feathered chicks complete with claws—these "chicks" could even fly away. Terrified, Li never touched eggs again. The discussion then turns to fish eggs: a single female fish often carries thousands within her belly. Before Li Chongyuan could kill a catfish, he dreamed of a black-robed old woman pleading: "My belly holds five thousand children—if I die, they perish too." Li immediately released the fish. Wealthy merchant Yang Xu dreamed of a deity warning he'd die in ten days unless he could save hundreds of millions of lives. Deeming this impossible in such short time, the deity reminded him of Buddhist scriptures stating fish eggs survive three years without saltwater. Yang subsequently campaigned to have fish eggs returned to rivers. A month later, the deity appeared again, confirming he'd surpassed the quota and extended his lifespan. The conclusion states: those who rescue lives in crisis will themselves receive longevity when facing death. Just as Qi's mother—progenitor of the Shang dynasty—conceived after swallowing a mysterious bird's egg, life's wonders transcend human understanding, demanding profound reverence. (Note: The concluding "Eulogy" section poetically emphasizes: All life possesses spirituality; what seems chaotic ignorance is actually sacred—how could wanton harm reflect humane conduct? The myth of the mysterious bird birthing the Shang dynasty reveals life's unfathomable transformations, urging even greater caution and awe.) 元鳥生商聖靈所寓隱顯莫測 寜不戒懼太上感應篇卷之十二 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5f0001/juan/12/