--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 16 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/16/" canonical: "https://daozang.app/en/text/KR5f0001/juan/16/" 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. 16 Taiqing 太清部 · Vol. 16 / 30 · 5,246 characters ## Vol. 16 / 30 太上感應篇卷之十六廉五 李昌齡傳鄭清之賛苟富而驕 傳曰坐井觀天而小物逸居無教以自甘 馬前呈晏御之能龍斷奮螳蜋之臂繁䑓 閣上區區求捧硯之名蔡水河邉我我熾 軟盤之醼此皆苟冨者之所以爲驕者也 爾自爲驕誰羙爾爲驕哉惜其莫悟我今 苟冨而驕則異日便當有苟冨而驕之罪 太上明以示戒豈不然乎不聞老子所謂 冨貴而驕自遺其咎之說乎孔子曰齊景 公有馬千駟死之日民無得而稱焉伯夷 叔齊餓死於首陽之下民到于今稱之大 抵苟冨者如是而巳道充者未易測量昔 范文正公未遇時與劉先生讀書于長白 山日煮二升粟米俟其凝割爲四塊旦暮 各食其二其後皆至參政韓億李若谷少 甞同途赴試共有一被一氊毎出入則互 爲僕從其後亦皆參政朱昻拾桐子而讀 書孔延之斫松明而讀書其後皆爲侍從 李行簡家貧乏𥿄聚木葉而學書李虚舟 家貧無書動輙假本於人其後皆至待制 杜衍少極貧常徃來於孟洛間傭書自給 其後官至樞宻王隨少極貧甞逋人飯鏹 被執到官其後官至參政然則道充者與 苟冨者豈不萬萬遠乎又如石徂徠爲舉 子時讀書于南都時侍郎王濟聞其窮困 因宴客餉以盤飱却而不受曰今日固好 明日如何横浦㓜年䖏學正當苦寒衣衾 **Interpretation** This passage contrasts two types of people to illustrate the dangers of "arrogance in sudden wealth" and the value of those "filled with Dao." Those who become arrogant after sudden wealth are like frogs at the bottom of a well—limited in vision, indulging in pleasure without pursuing growth. They flaunt their carriage-driving skills before horses, like mantises raising their arms in false confidence; they chase empty fame in lavish towers and host extravagant banquets by riversides. These are all manifestations of the nouveau riche's hubris. While they revel in their perceived success, they fail to recognize such arrogance inevitably invites misfortune. As Laozi (the Supreme Venerable Sovereign in Daoism) clearly warns: "Wealth and honor that breed arrogance sow the seeds of calamity." Just as Confucius observed—Duke Jing of Qi possessed a thousand fine steeds, yet no one praised him after death, while Boyi and Shuqi who starved at Shouyang Mountain were celebrated for generations. Those truly filled with De (Virtue/Power) are entirely different. Fan Zhongyan, while studying at Changbai Mountain in his youth, cooked just two liters of millet daily, dividing it into four portions for morning and evening meals—yet later became a high-ranking official. Han Yi and Li Ruogu shared one quilt and mat during imperial examinations, taking turns as servants, yet both rose to prominent positions. Zhu Ang read by lamplight using tung oil nuts; Kong Yanzhi illuminated his studies with pine torches—both eventually became imperial attendants. Li Xingjian practiced calligraphy on leaves in poverty; Li Xuzhou studied borrowed books diligently—both attained high office. Du Yan supported himself by copying texts in youth yet became Head of the Privy Council; Wang Sui was once sued for unpaid meal debts yet later achieved high rank. These individuals of profound virtue stand worlds apart from the suddenly wealthy. Consider also Shi Jie studying at Nandu in his youth: when Minister Wang Ji, knowing his poverty, offered him banquet leftovers, he declined saying, "If I eat my fill today, what shall I do tomorrow?" Or Master Hengpu enduring bitter winters with thin clothing and meager bedding... These examples all demonstrate how true sages maintain their integrity amidst hardship, ultimately achieving extraordinary accomplishments. 不備郷里冨人有以襲衣爲送者亦却不 受曰志䖏貧困正是做工夫時節若不痛 自節抑則貪欲心生㢘耻䘮矣工夫安在 若數君者所守如此爾苟冨者可得驕乎 賛曰 財以苟得背義傷仁經營莫夜 白日驕人穿窬揚揚華軒綉茵 夸示陶冨笑譏憲貧成敗飄忽 西風𢈔塵苟免無耻 傳曰佛言我有二白法能救一切衆生何 名二白一曰慚二曰愧慚者不自作罪愧 者不教他作慚者内自羞耻愧者發露向 人慚者羞人愧者羞天無慚愧者名爲畜 生此𣵀槃經之說也又言慚耻之服於諸 莊嚴最爲第一慚如鐵鈎能制非法若離 慚耻則失功德心若慚愧怨罪兩空此遺 教經之說也而吾夫子亦曰行已有耻禮 經亦曰臨難母苟免今也苟免而又復無 耻爲何等人乎大抵耻之於人不可須史 離也苟無其耻則無耻之耻無不爲矣豈 復更問昔僧願成好符籙善禁呪王𩃎㓜 乎夜啼願成一呪即止𩃎大敬之薦于章 申公子厚時子厚察訪荆湖南北二路有 意經略溪洞或言蠻人多行南法畏符籙 子厚至辰州即令願成同張裕李資明夷 中等先入江南受降願成等至洞乃敢逞 欲不檢大至穢亂蠻婦酋首元猛不勝其 憤盡將𥙿等刳散于柱次至願成願成搏 頰求哀猛素事佛貸而不殺遂得清脫旣 **Interpretation** This passage expounds on the principles of integrity and self-discipline. A wealthy man once attempted to gift luxurious garments to an impoverished villager, who steadfastly refused. The villager remarked, "Poverty is precisely the ideal circumstance for cultivation. Without rigorous self-restraint, greed will take root, and the sense of shame will erode—how then can one speak of spiritual practice?" The author praises such unwavering moral integrity, questioning what the wealthy truly have to boast about. The text then employs verse to criticize ill-gotten gains: Wealth acquired through unrighteous means violates the Dao (the Way). Those who flaunt their riches by day—riding ornate carriages, seated upon embroidered cushions—mock those content in poverty. Yet success and failure vanish in an instant, like dust scattered by the western wind. Next, Buddhist scriptures and Confucian classics are cited to emphasize the importance of "knowing shame." The Buddha taught two pure Dharmas capable of saving sentient beings: the first is *hri* (shame over one's own transgressions), and the second is *apatrapya* (shame when others witness one's faults). Those devoid of shame are no different from beasts. The *Nirvana Sutra* states that shame is the most sublime adornment, capable of restraining evil. The *Sutra of the Buddha's Bequeathed Teachings* warns that abandoning shame leads to the loss of merit. Confucius similarly taught that one must act with a sense of shame, and the *Book of Rites* instructs that in times of crisis, one must not cling to life through disgraceful means. The passage concludes with a cautionary tale: The monk Yuancheng, skilled in talismanic arts (*fulu*), once cured Wang Pang's night terrors and thus gained favor. However, when dispatched by the authorities to pacify a tribal rebellion, he indulged his desires, defiling the women of the tribe and enraging their chieftain Yuan Meng. While others were executed, Yuancheng alone was spared due to Yuan Meng's Buddhist faith. This story illustrates how those who discard integrity ultimately reap the consequences of their actions. 歸猶以入洞之勞得紫衣師號自稱㢘訪 大師乘大馬擁撾劔以自隨畧無愧色是 有耻乎平日誦經所謂二白鐵鈎之說果 安在乎樊太博立與致政屯田王揆里閈 亲交俱老于郷一日王揆作六𢗲活詩以 議時政憲漕捕立以脅揆立義簿無守悉 以揆平日游從之事賣之以求苟免由是 揆坐謗讟削籍遠竄立獨以告發免罪尋 復加秩其誥詞中有爲爾交者不亦難乎 之句當時清議從可見也立猶昻然拜命 略無三禠之羞是有愧乎平日讀書行己 有耻之說果安在乎 賛曰 苟免偷活無耻求容爲子不孝 爲臣不忠漢隕張禹晉隳賈充 始患得失終蹈姦凶何以懲之 伯夷之風認恩推過 傳曰太上曰教人修心即修道也教人修 道即修心也大抵即心是道未言修道先 富治心是以前軰治心將躁則安之將邪 則正之將求則捨而抑之將濁則清而澄 之行止於是造次於是久而物冥乎外神 鑑乎中自然心地坦然一道平正認恩推 過之念固亦無自而起昔王文正爲相萊 公使人私公求爲使相公大驚曰將相之 任何可求耶且吾不受私凖憾其言巳而 制出除凖爲武勝軍節度使同門下乎章 事凖入對泣謝曰非陛下知臣安得有此 上曰此王旦薦也凖始愧服以爲弗及李 文正爲相士夫有以差遣爲請者公察其 **Interpretation** This scripture recounts a story about virtue (De) and shame, using the contrasting behaviors of two historical figures to illuminate the importance of cultivating the heart-mind. The first part tells the story of Fan Taibo (Fan Li) and Wang Kui. Hailing from the same hometown, the two were close friends who both returned to their village in old age. When Wang Kui composed a poem critiquing contemporary politics and was consequently arrested by authorities, Fan Li, to save himself, reported all their past interactions to officials, leading to Wang Kui's exile. Meanwhile, Fan Li was not only pardoned but promoted for his denunciation. The imperial appointment document even contained the remark, "How difficult it must be to be your friend," reflecting contemporary public opinion. Yet Fan Li proudly accepted the appointment without the slightest sense of shame. The second section contains critical commentary condemning such self-serving betrayal of righteousness: those who cling to life ignobly and lack shame are unfilial as sons and disloyal as ministers. Examples like Zhang Yu of the Han dynasty and Jia Chong of the Jin dynasty demonstrate how such people, initially preoccupied with personal gain, ultimately become treacherous villains. One should instead emulate the noble integrity of Boyi (the virtuous late-Shang dynasty recluse). Quoting the *Taishang* scriptures, the third part explains that cultivating the heart-mind is cultivating the Dao (the Way). Ancient teachings instruct us: when the mind grows restless, calm it; when it deviates, correct it; when craving arises, relinquish and restrain it; when turbid, clarify it. Through sustained practice, external phenomena cannot disturb you, and the inner mind becomes naturally luminous, maintaining an openhearted, upright demeanor. Then notions of "claiming credit while shifting blame" will no longer arise. The text concludes with the example of Wang Wenzheng (Wang Dan): when Duke Lai (Kou Zhun) privately requested the position of military commissioner, Wang sternly refused, stating, "How can one seek the offices of general and minister?" Later, when the emperor appointed Kou Zhun as military governor and Kou thanked the imperial grace, the emperor revealed it was Wang's recommendation. Only then did Kou feel ashamed and admit Wang's superiority. Similarly, when Li Hang served as prime minister, he meticulously evaluated all office seekers. Through these contrasting examples, the scripture emphasizes that cultivating the Dao begins with cultivating the heart-mind—maintaining unwavering integrity and never compromising righteousness for personal gain. 可用則必正色却之旣而擢用絶口未甞 與言子第曰曷不使之知乎公曰用賢人 主之事若使之知即是我徇私情而市私 恩也恩欲歸已怨使誰當若二公者肯認 恩乎魏仁溥事周爲相世宗性𥚹急峻於 刑戮内職近臣有忤㫖者仁溥必歸罪於 巳以營救之所活者十常七八曹武惠初 與王全斌同伐蜀全斌殺降卒三千餘人 武惠諌不聽及歸上大怒必欲鞫勘武惠 乃自誣㐲全斌由是獲免及武惠再受命 伐江南上面戒曰此番無得如在西川時 妄亂殺人武惠始以實對且曰初所以堅 自伏者不欲使全斌獨得罪也由是帝益 重之若二公者肯推過乎當知認恩推過 之人特其不能治心不免旋踵及禍安得 以太上修道即修心之說而告之哉 賛曰 欲人之恱恩不我有懼人之謗 過必我受認恩推過怨怒之藪 巳掠其名誰執其咎氷炭置腸 扁鵲驚走嫁禍賣惡 傳曰太上曰生我者神殺我者心今也嫁 禍於人而禍還自及賣惡於人而惡竟自 歸非自殺乎昔姚孜慶曆間同舒州桐城 縣主簿王虎被檄前徃大雲倉盤量上供 米麥孜受監專等金銀財物虚擡欠折正 數小麥八千餘石回申上司虎但見姓書 名初不知之及事敗送壽州根勘孜不欲 獨受贓名乃將元受金托一𨾏銀托五隻 **Interpretation** This passage recounts how two historical figures exemplified the wisdom of "attributing merits to others while taking blame upon oneself," along with the warning from the Supreme Daoist Patriarch (Taishang Daozu) on this matter. The first story tells of Wei Renpu, who served as prime minister during the reign of Emperor Shizong of the Later Zhou dynasty. Faced with a ruler of stern temperament, whenever court officials provoked the emperor’s wrath, Wei would willingly shoulder the blame to save them, thus sparing seventy to eighty percent of those who would otherwise have been executed. The second story involves Cao Wuhui (Cao Bin) and Wang Quanbin during the campaign against Shu. When Quanbin slaughtered three thousand surrendered soldiers despite Wuhui’s futile protests, the emperor later sought to hold someone accountable. Wuhui stepped forward to take the blame, shielding Quanbin. Later, when tasked with conquering Jiangnan, the emperor explicitly warned against indiscriminate killing. Only then did Wuhui reveal that he had previously taken the blame to protect Quanbin—earning him even greater trust. The Supreme Daoist Patriarch warns: Those who claim credit for themselves while shifting blame onto others are courting disaster. It is like swallowing ice and burning coals—even the legendary physician Bian Que would flee at the sight. The case of Yao Zi illustrates the consequences of deflecting guilt: As a county registrar, he colluded with the overseer of the Dayun granary to embezzle eight thousand *shi* of imperial grain. When exposed, he secretly passed the bribed gold and silver to another, attempting to frame his colleague Wang Hu. Yet in the end, the consequences returned to him. The Patriarch cautions: What truly destroys a person is not divine retribution, but one’s own intentions. To transfer misfortune onto others ensures it circles back; to pin wicked deeds on another means bearing the fallout oneself. This reflects the saying: "Life is granted by the divine, but the deluded mind is the killer." 漆爲漆托副以他物遣親信送與王虎度 虎不受先教所差人詐稱中路溺水書偶 漬壞請暫留信𥯃俟歸别取書來虎不疑 留之未幾上司忽有文字備坐壽州勘院 公文追攝王虎起獄照對姚孜受贓公事 虎至此始悟爲孜所賣悔巳無及洎到獄 孜乃厚誣王虎以爲實同受贓尋於王虎 家抽到元受托子集行人驗視果皆良金 虎語塞不能對俄至氣結而卒孜因百計 厚賂推勘盡將所坐坐之孜遂得脫後數 年通判潞州一日出遊淮上而王虎遊䰟 亦遊隔岸遂得執孜不復放捨自此即恍 惚如狂常若與人歐擊甚至口鼻流血旣 復蘇如是三年毎年必五七作醫巫法籙 皆不能治時錢延年知潞州陳冕爲運使 因爲聞奏朝廷乞暫差道録宋之才到州 救度之才旣到即爲聞奏真武真君初𤑔 奏牘則孜巳從卧榻趨出俯伏於真武案 前細自陳白當初實是孜起心受贓非干 王虎之事孜洎事發又不合嫁禍於虎至 令虎𡨚死敢望慈悲特賜原赦時錢延年 命吏從傍録其語俟醒示之孜大慚即日 𦤺仕未幾遂死郭黄中知雲安軍十里外 有西霞官公一日詣宫燒香夢主宫之神 告曰公惠顧此邦邦人受賜多矣然事有 隱匿不敢不告明日當有解屠牛者至九 人之外公冝察之庶幾罪不枉及詰旦廵 檢司果縛九人解來有一兵自稱捕獲欲 **Interpretation** This story illustrates the principle of karmic retribution. There was an official named Yao Zi who framed his colleague Wang Hu through an elaborate scheme. Yao first sent Wang some lacquered trays disguised as ordinary items. When Wang refused to accept them, Yao instructed the messenger to falsely claim that official documents had been soaked during river crossing, requesting temporary storage at Wang's residence. Later, when superiors suddenly investigated the Shouzhou case, Yao seized the opportunity to accuse Wang of accepting bribes, producing those very trays—now revealed to be gold-plated valuables—from Wang's home as evidence. Unable to defend himself, Wang Hu died with this injustice unresolved. Several years later, Yao Zi was transferred to Luzhou as assistant prefect. While boating on the Huai River one day, he shockingly saw Wang Hu's vengeful spirit standing on the opposite shore. From that moment, Yao became possessed—frequently engaging in inexplicable brawls where he'd emerge bloodied from nose and mouth. This torment continued for three years until local officials summoned Daoist priest Song Zhicai to perform rituals. During the ceremonial petition to Zhenwu the Perfect Warrior (an important Daoist deity), Yao suddenly crawled from his sickbed, prostrating himself before the altar to confess how he'd actually been the corrupt official who framed Wang Hu. The officials recorded his testimony on the spot. Upon regaining consciousness, Yao died soon after from overwhelming shame. The text includes a parallel case: When Yun'an military commander Guo Huangzhong was burning incense at Xixia Palace, the temple deity appeared in his dream, warning that while nine cattle-butchering criminals would be brought for trial the next day, there should actually be a tenth. Indeed, a soldier was discovered to have falsely arrested an extra person to claim merit—a wrongful conviction averted only because Guo acted on the divine message. Both stories demonstrate how secret misdeeds inevitably come to light, as celestial beings oversee human morality with perfect clarity. 請功賞蓋牛乃兵殺嫁禍九人而又執之 以希賞也公一詰遂伏嗚呼一則巳麈真 君聖聽一則先爲主宫所知然則嫁禍賣 惡是可爲乎天誅隂譴豈遂巳乎 賛曰 禍福自巳善惡由心謹其在我 外患莫侵嗟彼姦慝城府險深 陷穽是設干戈相尋潜雖伏矣 上帝汝臨沽買虚譽 傳曰南嶽夫人曰人隨俗習要求華名譬 如燒香衆人皆聞不知熏以自燔燔盡則 氣滅名立則身絶是故髙人哂而遠之希 夷真人戒种放曰名者古今之羙噐造物 者之所深忌天地間無完名子名將起必 有物敗然則名之於人豈不重乎有其實 者尚爾不可况沽買乎昔盛俊民參政度 之子也少以逸才自負舉進士殊等聲名 益振人莫敢爲之先及庭試王拱辰居第 一俊民大不平之他日夢遊隂府謁主者 請問所以坎𡒄之由主者曰公乃隋越國 公楊素後身巳更數世矣率貧不自振因 說在隋時事受報自當如此此生亦終坎 𡒄福業雖異才不易也俊民聞之大沮後 果無成而卒嗚呼以昔日之楊素而爲今 日之俊民固已自天而墜矣然不失男身 是猶愈於受女身者李庶爲尚書以清辯 知名徐陵一見大加敬嘆自謂弗及庶亦 頗以自負初未得子遽卒其妻元氏改適 趙起一夕夢庶哭曰我明日當生於七帝 **Interpretation** This passage discusses the karmic consequences of pursuing empty fame and offers cautionary tales. The Lady of Southern Peak (a Daoist immortal) observed that people chasing fame are like burning incense - everyone enjoys the fragrance, yet no one notices when it turns to ashes. The moment reputation is established often marks the beginning of one's decline. Thus, true sages always distance themselves from vain glory. Master Xiyi (Chen Tuan, the legendary Daoist patriarch) warned Zhong Fang: "Fame may appear glorious, but it's what the Creator most abhors. Perfect reputation doesn't exist in this world - when your fame rises, something must inevitably decay." The story of Sheng Junmin illustrates this: though brilliant in youth and achieving imperial examination success, he grew resentful of the top graduate Wang Gongchen. Later, underworld officials revealed in his dream that he had been the notorious Sui dynasty minister Yang Su in a past life. Despite multiple rebirths, his previous misdeeds destined him to misfortune in this incarnation, where he ultimately died in obscurity. Another example is Li Shu, renowned for his philosophical discourse that even the celebrated Xu Ling admired. Yet he died suddenly, later appearing in his remarried wife's dream to announce his rebirth as another family's son. These stories collectively demonstrate how chasing empty fame invites misfortune, as true fortune and calamity stem from one's own virtuous or wicked deeds. The passage concludes with a gatha (verse summary): "Fortune and misfortune are self-created, good and evil reside in the heart. Though crafty men set traps that temporarily succeed, they cannot escape Heaven's scrutiny. Like purchased fame - ultimately unreal." 坊十字街南東入窮巷劉家爲女彼家極 貧且多女必不見養萬一又死𨙻知更入 何處幸念夫妻舊恩急來乞取我去元氏 不答庶曰卿意似憚趙君吾當自告旣而 趙亦得夢與元氏同黎明持金訪求其家 則果生一女巳覆在水盆中矣趙急救取 以歸嗚呼以昔日之李庶爲今日不舉之 女則其墜也豈不又甚於楊素之墜乎安 知非聲名籍盛時驕矜輕簿之報乎 賛曰 中必形外名以賔實盛德至善 英華日出譽假甘陵聲浮少息 巴豆瘡成梔鞭價溢案以春秋 誅心之筆包貯險心 傳曰持地菩薩白佛言我念徃昔普光如 來出現於世我爲比丘但凡要路津口田 地險隘有不如法妨損車馬我皆平填或 作橋梁或負沙土如是勤苦經無量佛出 現於世至毗捨浮佛現在世時國王延佛 設齋我於爾時平地待佛毗舍摩頂謂我 當平心地則世界地一切皆平我即心開 見身㣲塵與世界㣲塵等無差别㣲塵自 性不相觸摩得證圓通號曰持地然則心 地其可不平險可貯乎大抵小人行險以 僥倖固非智慮所能防者昔侍中曹利用 以勲舊自䖏雖太后亦嚴憚之凡内降恩 澤利用多執不行所執旣多其有三執而 又降出不巳者亦不得不行久而遂爲小 人所窺凡有求而三降不行者必又一請 **Interpretation** In the alley on the east side south of the crossroads lived an impoverished Liu family with too many daughters to support. This newborn girl faced abandonment—likely drowning—until the parents, moved by past affections, urgently sought Lady Yuan to adopt her. Lady Yuan hesitated, but Li Shu (possibly her husband) said, "You seem concerned about Lord Zhao. Let me speak with him." Later, Lord Zhao had the same dream. At dawn, Lord Zhao brought money to the Liu household and found the infant already submerged face-down in a basin. He rescued her immediately. Alas, Li Shu's descendants had fallen so far—worse than the decline of Yang Su's (a Sui dynasty powerholder) family. Does this not show how arrogance in prosperity invites retribution? The eulogy states: Inner virtue manifests outwardly; reputation must match merit. True virtue shines like sunlight, while false fame resembles the fleeting beauty of Ganling. Just as toxic croton seeds induce sores, empty renown brings calamity. Judged by the *Spring and Autumn Annals'* moral standard, the malicious reap what they sow. The scripture records: Bodhisattva Dharaṇī once told the Buddha, "During the era of Buddha Prabhākarā, I was a monk. Wherever roads were rugged or ferries hazardous, I leveled paths, built bridges, or carried soil. Through such arduous practice across countless buddhas’ eras, I persisted until Buddha Vipaśyin’s time. When the king hosted him for alms, I was smoothing a road to greet him. Vipaśyin touched my crown and taught: *‘Level the mind-ground first; when it is even, all lands will naturally flatten.’* Instantly, I realized the nonduality of my dust and the world’s dust—their natures unconflicted—and attained perfect awakening, becoming Dharaṇī Bodhisattva." Thus, how can the mind remain uneven? How dare it harbor malice? Petty men gamble on risky schemes for gain—no wisdom can wholly guard against this. Recall how Chancellor Cao Liyong (Northern Song official), emboldened by merit, even defied the empress dowager. He routinely denied imperial rewards, yet after three rejections, approvals often followed. Over time, schemers learned: *What’s denied thrice will pass on the fourth attempt.* 太后曰侍中巳不行矣請者曰臣巳告得 侍中妳婆或言告其親眷言巳許矣利用 實不知也巳而降出但以三執不獲行之 由是太后大怒曹芮之禍端起乎此陳貫 爲三司副使有一胥極猾潜通權倖省中 之事率以咨之當聲喏時爲使副者陽爲 伸欠如不敢當其禮狀貫聞而不平必將 逐之胥知其意奉事彌謹𡻕餘舉無留事 陳亦稍以善侍偶因燕客付錢委令辦集 不知其心者包貯也明日其胥乃携十嵗 女孩鬻于東華門街曰陳省副某日請某 客令我爲之辦集宴席所需十未具一爲 之柰何今賣此女須得若干錢方可辦也 因結皇城司宻邏者俾潜以聞朝廷信之 幾欲便行黜降賴宰臣辦解乃巳嵗餘竟 以此罷嗚呼二人設心不爲險乎其險如 此是可防乎 賛曰 險心萬仭内生五兵義府微笑 林甫柔情對面莫測禍福若驚 自詫智數妙於神明詎知造物 視於無形挫人所長 傳曰羅仲信問龜山曰盡其心者知其性 如何是盡心底道理龜山曰未問盡心先 湏理㑹心是何物夫心者明白洞逹廣大 靜一若理㑹得了然分明然後可言盡心 理㑹未得心盡箇什麽大寂禪師曰人之 心性譬如寒月當其寒時水結爲氷及至 煖時氷釋爲水衆生迷時結性爲心衆生 悟時釋心爲性亦復如是嗚呼此皆教人 **Interpretation** This passage tells two stories about people whose malicious intentions brought disaster upon them, and explores the nature of the mind and one’s innate nature. The first story concerns a chamberlain serving the Empress Dowager, a senior official who falsely reported that he had carried out official duties. He claimed the work was complete when in fact he had done nothing. When the truth came to light, the Empress Dowager flew into a rage, setting off the disaster involving Cao Rui. The second story concerns a cunning clerk under Chen Guan, deputy commissioner of the Three Offices. Outwardly respectful, the clerk was secretly harboring ill intent. Once, when Chen Guan asked him to arrange a banquet, the clerk sold a ten-year-old girl in the street, claiming he needed the money to fund the feast. He also secretly colluded with spies from the Imperial City Bureau to spread rumors. The court nearly dismissed Chen Guan over the affair. A prime minister’s intervention temporarily spared him, but a year later he was still removed from office because of it. The passage concludes by lamenting that these two men’s malicious designs were so deeply concealed that they were almost impossible to guard against. The eulogy says: “Their sinister hearts were unfathomable: smiles on the surface, blades hidden within.” They were like Li Linfu, the Tang dynasty minister who appeared gentle while harboring a ruthless nature. They thought their schemes surpassed the gods in cleverness, but did not realize that Heaven’s way is clear and manifest, and would in the end defeat their plots. Finally, the passage cites the views of Master Guishan—the Song scholar Yang Shi—and Chan Master Daji to discuss the mind and innate nature. Guishan holds that one must first understand what the “mind” is: it is fundamentally bright and open, still and unified. Only when this is truly understood can one speak of “fully realizing the mind.” Chan Master Daji uses a metaphor to explain: a person’s mind and innate nature are like water freezing in the depths of winter. In delusion, they freeze into false thoughts; with awakening, those thoughts melt away and return to their original nature. These teachings all guide people toward recognizing their original mind. (Note: “the disaster involving Cao Rui” refers to a political upheaval triggered by the chamberlain’s lies; the Imperial City Bureau was a Song dynasty institution responsible for security within the palace precincts; Li Linfu was a powerful minister under Emperor Xuanzong of Tang, known for honeyed words and a dagger hidden in his heart.) 使知識心明性也挫人所長者能知此乎 昔穆修有詩名多游京洛有題其詩於禁 中壁間者真宗一見大加賞嘆問爲誰詩 左右以穆修對上曰有文如此公卿何不 薦來晉公一言沮曰此人行不逮文由此 一語上不復問晉公此心爲明白洞逹廣 大靜一乎爲釋心爲性乎此其所以死無 其地也張乖崖在蜀有録事參軍以老病 廢事公責之曰胡不歸乎明日參軍即求 去且以詩别其略曰秋光都似宦情薄山 色不如歸興濃公驚謝曰此吾過也同僚 中有如是詩人而吾不知豈不爲過因固 留慰薦之使於盡心知性之學釋心爲性 之說無所悟入能如是乎此其所以了逹 生死於未死之前巳能前知月日宻記於 遺像之上也古語云一念𦆵差霄壤有間 賛曰 人有片善如覩瑞物長養成就 勿使攖拂誰生忮心乃底湮没 揜彼良貴增我怠忽害己損人 禍深剌骨護己所短 傳曰或問孫真人曰養性之說願得聞之 真人曰夫養性者養成自性也要在百行 周備雖絶藥餌可保延年苟獲德行不充 雖日餌金丹玉液亦自無益然則人於日 用短可護乎苟或護短則日用莫不皆短 可勝言哉惜其莫悟於短不護久而養成 自性不復有短即名全體善人去仙何遠 昔黄萬祐修道於黔南無人之境王建迎 **Interpretation** This scripture elucidates the principle of illuminating the mind to perceive one's true nature through two historical anecdotes. The first story concerns Northern Song poet Mu Xiu. When his poem was inscribed on a palace wall, Emperor Zhenzong greatly admired it and inquired about the author. Upon learning it was Mu Xiu, Prime Minister Ding Wei (Duke of Jin) remarked, "This man's character falls short of his literary talent," causing the emperor to lose interest. The text criticizes Ding's suppression of talent, noting his lack of cultivation in "clarity, profound understanding, magnanimity and tranquil unity." Unable to comprehend the truth of "revealing one's nature through mind illumination" (illuminating the mind to perceive true nature), Ding ultimately met a tragic end. The second story recounts how Song dynasty statesman Zhang Guaiya reprimanded an elderly, frail military advisor for poor performance. When the advisor expressed his wish to retire through poetry, Zhang immediately recognized his mistake, retained the talented official, and recommended him for promotion. The scripture praises Zhang's ability to "exhaust the mind to know nature," which enabled him to foresee his own death and record the date beforehand on his portrait. An ancient saying is cited to emphasize how a single misguided thought can lead to vastly different outcomes. The commentary warns readers: cherish and nurture others' merits as one would auspicious signs, avoiding jealous thoughts. Concealing one's flaws only harms both self and others, inviting profound misfortune. The conclusion features Sun Simiao (the Transcendent Master Sun) discussing self-cultivation, stating that nurturing one's nature fundamentally involves cultivating the heart-mind. Complete virtue (De) surpasses ingesting elixirs of immortality. Persistent self-justification leads to daily misconduct, while correcting faults and refining one's nature brings one closer to transcendence. The Tang dynasty Daoist Huang Wanyu's cultivation in southern Qianzhong—where he was ultimately honored by Wang Jian—serves as supporting evidence. 至成都盡禮師事一日請問服食之法萬 祐曰吾非神仙亦非服食之士惟能虚心 養氣仁其行而尠其過耳旣而懇歸不復 可致劉誼世爲名閥少又登第不十年官 至二千石崇寜間嘗知漢陽毎遇暇日必 詭服㣲行徃來於大别山中日與田夫野 䝤語凡郡政便否民間疾苦無不詢訪事 有未便度其可革歸即革之竟遇異人遂 得度世若二公者其於短也是肯護乎復 有短乎此其所以養成自性終能得登仙 品請爲更陳其次庶幾好護短者各知切 戒李及歷躋膴任臨死之日乃召其子謂 曰吾平生無他過惟知杭州日偶市白集 一部此爲恨耳蔡君謨甞以小呉牋大書 特書以羙其事黄宗旦知蘇州王質爲通 判一日捉獲盗鑄錢者一百餘人送獄根 勘喜謂質曰此皆某以術隂鈎得之質愀 然曰事發無蹤公以術隂鈎而置之死地 尚爲喜乎宗旦不覺身去坐榻謝曰㣲君 之言吾幾失矣大抵前軰率多如此求之 今世豈無人耶欲爲其人即其人也 賛曰 隱諱之疾無藥對治怙非迷復 終凶可期衆善難入萬惡所基 **Interpretation** This passage recounts several stories of ancient practitioners cultivating their nature, illustrating the dangers of "covering one's shortcomings" (concealing faults). When asked about longevity methods, the Daoist practitioner Wan You frankly admitted he was no immortal, but simply practiced three principles: maintaining inner purity, nurturing primordial Qi (vital energy), and acting with kindness while minimizing transgressions. Liu Yi, a Song dynasty official from an eminent family who rose to become a grand administrator, would often travel incognito to Dabie Mountain to learn of commoners' hardships from farmers and woodcutters. Upon encountering unjust policies, he immediately reformed them, ultimately receiving enlightenment from an immortal. Counterexamples then warn readers: On his deathbed, official Li Ji's sole regret was having improperly acquired a copy of the *Bai Collection* during his tenure in Hangzhou. Yet Cai Xiang (Cai Junmo) ironically celebrated this as commendable conduct. When Huang Zongdan, prefect of Suzhou, proudly arrested over a hundred counterfeiters, his colleague Wang Zhi admonished him that "luring people into crimes with schemes" violated heavenly principle—prompting Huang's immediate repentance. A concluding verse drives home the point: Concealing faults is like an incurable disease; persisting in error invites calamity. Even sages rejoiced when others pointed out their mistakes, yet those who whitewash faults delude themselves into thinking they surpass Confucius. Through contrasting cases, the text emphasizes that Daoist cultivation requires confronting one's imperfections to attain the immortal path. 先聖有過幸人之知彼護短者 賢於仲尼太上感應篇卷之十六 --- 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/16/