--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 17 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/17/" canonical: "https://daozang.app/en/text/KR5f0001/juan/17/" 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. 17 Taiqing 太清部 · Vol. 17 / 30 · 4,757 characters ## Vol. 17 / 30 太上感應篇卷之十七廉六 李昌齡傳鄭清之賛乘威迫脅 傳曰王文正當國天禧初薛簡肅爲江淮 發運入辤公無他語但云東南民力竭矣 張士遜爲江西轉運入辤公亦無他語但 云朝廷搉利至矣大抵致君澤民自當如 此今也居上位而不䘏州縣作州縣而不 䘏小民即迫脅也昔宋宣公綬判三司朝 廷有㫖盡放天下逋欠稽期不報者尚有 六十八州公上䟽論例乞委監司責近限 覈實由是獲實放者凡數百萬釋械繫者 三千二百六人王文穆欽若判理欠慿由 司建言乞盡蠲天下宿負以廣恩澤自乾 德至咸平所放者凡一千餘萬釋械禁者 三千餘人陳侍郎布亮當三司户部時榮 州煑鹽𡻕久澹竭者一十八井而有司督 課如初籍没者三百一十五家公反覆論 例悉還所籍𡻕蠲虛額三十餘萬此皆有 其位者無其威乎其所以爾者不欲重困 民力也乘威迫脅者能如是乎又有一文 亦不敢妄取者請悉陳之庶晚軰皆知寛 䘏國初王贄方奉使均兩浙雜稅錢氏舊 法畒稅三㪷公至悉令畒稅一㪷朝廷責 其擅減公曰今兩浙巳爲王民其可復循 僞國之法畒稅一㪷自贄方始王拱辰請 搉河北鹽張方平力諍曰河北舊法犯者 皆死民請均額隨稅輸納禁乃獲弛今若 復議即再搉也由是上悟即日除之民至 **Interpretation** This scripture passage conveys, through several historical anecdotes, the principle that officials should show compassion for the people's hardships and alleviate their burdens. When the renowned Northern Song minister Wang Dan (posthumously titled Wenzheng) served as chancellor, he would always remind departing officials that the people of the southeast could no longer bear their heavy burdens. When Zhang Shixun was appointed as the fiscal commissioner of Jiangxi, Wang Dan likewise cautioned him that the court's taxation had already reached its limit. The author argues that true officials should have the people's welfare at heart. Those who hold high office yet show no concern for local administrations, or serve as local officials yet remain indifferent to the people, are effectively oppressing the populace. The text cites multiple examples of Song dynasty officials who advocated for the people: When Song Shou (posthumously titled Xuangong) served as the Commissioner of Revenue, he petitioned to investigate unpaid taxes across regions, ultimately reducing millions in tax burdens and releasing over three thousand people imprisoned for tax arrears. Wang Qinruo (posthumously titled Wenmu) proposed waiving accumulated debts from previous years, canceling over ten million in taxes and freeing more than three thousand individuals. The Vice Minister of Revenue, Chen Buliang, sought justice for the salt-producing households of Rongzhou, restoring confiscated property to over three hundred families and voiding more than three hundred thousand in falsely reported taxes. Though these officials wielded great authority, they refused to impose further hardships on the people. How could those who abused their power to oppress the common folk compare to them? The passage also mentions how Wang Zhi, tasked with reforming tax policies in Liangzhe, reduced the levy from three pecks per mu (a historical unit of land) during the Wuyue Kingdom to just one peck. Similarly, Zhang Fangping opposed reinstating the salt monopoly in Hebei, arguing it would repeat past mistakes. These examples all demonstrate that truly virtuous officials should act with benevolence and deep empathy for the people's suffering. 爲公作佛事者七日李允則知潭州馬氏 暴歛州人出絹謂之地稅絹屋毎間輸絹 一丈三尺謂之屋輸絹耕牛毎歳輸米四 㪷牛死亦輸謂之枯骨稅公至一切除之 陳世卿知廣州廣有計口買鹽之害公至 奏乞除之由是五羊之民始有完衣足食 廣人歌曰邵父陳母除我二苦蓋前守邵 曄鑿内濠以泊舟民免颺風之害故也嗚 呼與其乘威迫脅而民怨神怒孰若寛䘏 而萬口稱讃乎不聞喜集則福生怨積則 禍至之說乎 賛曰 强齊之威存衛却狄夾谷之威 三軍辟易相如一怒秦王是叱 解紛救患斯謂有力暴物殄民 豺虎不食縱暴殺傷 傳曰按持地經殺生之罪能令衆生墮入 三惡及生人中得五種報一者以苦惱衆 生故一捨煖觸即墮地獄受諸苦惱二者 以無慈惻行乖人故地獄罪畢又當墮入 畜生受人屠割三者以貪著滋味故畜生 罪畢又當墮入餓鬼日困饑渴四者以㫁 人命故餓鬼罪畢雖得人身多是短命五 者以殺害時使彼衆生衆苦競集故不獨 短命又復多病佛語如是豈不然乎惜其 不知人之與畜軀殻雖異命無兩般但詩 自觀我今有病肯遂死乎不免求醫問卜 以求速安大限若至亦肯死乎又不免祈 天禱地以求增筭我旣畏死彼不畏乎我 旣貪生彼不貪乎昔張道㡬好弋獵其父 **Interpretation** This passage recounts the stories of two officials who abolished oppressive policies, citing Buddhist and Daoist scriptures to illustrate the karmic retribution for harming living beings. When Li Yunze served as the prefect of Tanzhou, the local Ma clan imposed exorbitant levies: forcing commoners to pay "land tax silk," demanding a zhang and three chi (about 4 meters) of "house tax silk" per household, and requiring four dou (about 40 liters) of rice per ox annually—even collecting "dry bone tax" after the ox died. Upon assuming office, Li Yunze immediately abolished these unjust taxes. Chen Shiqing, as prefect of Guangzhou, eliminated the corrupt practice of compulsory salt purchases per capita. The grateful citizens praised: "Shao the Father and Chen the Mother have lifted two great burdens from us"—referring to former prefect Shao Ye who had dredged inland waterways to shelter boats from typhoons. The author reflects: Rather than abusing power to incur public resentment, it's better to practice benevolent governance and earn people's affection. The text then quotes the *Sutra on Maintaining the Earth* to outline five karmic consequences of killing: 1) Falling into hell realms for torment due to harming sentient beings; 2) Rebirth as livestock for slaughter due to lacking compassion; 3) Becoming a hungry ghost suffering thirst and starvation due to gluttony; 4) Short human lifespans in future lives for taking others' lives; 5) Not only short-lived but also illness-ridden due to causing suffering. The Buddha taught: Though humans and animals differ in form, they equally cherish life. Just as people seek medicine when ill and pray for longevity when dying, don't animals do the same? Finally, it mentions Zhang Daoji's hunting addiction, which his father cured by asking: "You fear death—do you think animals don't?" Through historical examples and religious teachings, this passage expounds the principles of benevolent governance and compassionate abstinence from killing. 祖墳側長林巨麓禽獸成叢道㡬日與數 軰惡少從事其間四面皆設網𦊙號曰漫 天一網所獲無慮數百旣而不暇拾取但 從上壓殺分挈而去又嘗於明陽觀側射 殺一兎其兎絶小而白耳有缺處自此即 恍惚如狂盡將平日獵具焚之築一庵於 觀側日處其中一日有二兎直前作人語 曰吾爲兎巳三百年住在張氏東墳今爲 汝殺一曰吾爲兎巳一百八十年隱於明 陽觀側曽爲鷹搦損吾一耳力竄得脫今 又二十年矣但凡鷹犬網𦊙吾悉能避不 虞君之用弩矢也吾已訴於上天當償吾 命未㡬果卒劉翔亦好獵毎遇興發寒暑 不廢前後傷殺不知其數紹興七年忽得 竒疾背生三物似鼈而黒隱隱在皮肉間 又數日頭足皆具儼然三鼈也巳而能動 或以魚誘則闖然引頭如欲食狀稍久左 右齧食痛不可忍如是月餘乃死死後五 日慿其子婦語我坐平生殺傷物命故獲 斯報見今冥司治我正急可速取獵具焚 之庶㡬知我有懴悔之心然則縱暴殺傷 是可爲乎天抵殺爲十業之先其可縱暴 賛曰 刑以止辟兵以禦變哀矜决獄 䘮禮處戰殺非得巳於此可見 仁民愛物寜别貴賤殘賊之夫 獸心人面無故剪裁 傳曰按道藏絲帛珍寳主之者上天有織 女三星布帛製裁主之者上天有女宿四 **Interpretation** This scripture recounts two cautionary tales of individuals who faced retribution for wantonly killing living creatures. The first story tells of a man who hunted extensively in the woods near his ancestral graves, setting up "heaven-spanning nets" that captured hundreds of animals daily. After shooting a peculiar white rabbit (missing part of its ear), he began experiencing mental disturbances. Eventually, he burned all his hunting tools and built a hermitage beside a Daoist temple to cultivate himself. Later, two spirit rabbits manifested, explaining: one claimed three hundred years of cultivation while residing near the Zhang family graves; the other, missing an ear from a hawk attack, had cultivated for one hundred eighty years. Though able to evade all traps, they never expected arrow attacks and had already petitioned Heaven for justice. Soon after this revelation, the hunter died. The second story describes Liu Xiang, an obsessive hunter who slaughtered countless creatures year-round. Eventually, three turtle-like growths appeared on his back, writhing like living creatures that gnawed his flesh. After months of agony, he died. Five days posthumously, he possessed his daughter-in-law, confessing: his excessive killing had condemned him to underworld punishment, urging his family to burn his hunting gear in repentance. The scripture concludes: killing ranks first among the Ten Evils. Legal punishments should only restrain crime, military actions only avert disasters—both as last resorts. The truly benevolent maintain compassion toward all beings. Those who harm creatures may wear human faces, but harbor bestial hearts. The reference to "the four stars of the Girl constellation" (Nüxiu)—which Daoism associates with weaving and clothing—implies that harming life and disrupting nature invites celestial punishment. Through these karmic narratives, the text warns against reckless slaughter and teaches reverence for all life. 星然則無故剪裁是可爲乎不聞蠶本馬 鳴化身爲之之說乎昔馬鳴大士於徃世 中曽爲毗舍離國王其國有一𩔖人馬其 形而無其衣王乃運其神力分身爲蠶彼 乃得衣厥後其王復生中印度馬人感戀 悲鳴不巳因號馬鳴焉即第十二祖也大 抵片衣蠶千命按如佛說身服絲帛尚當 還債况復無故輙敢剪裁是以漢文帝所 幸夫人衣不曵地唐文宗嘗出袖以示羣 臣曰此衣巳三浣矣晉文公衣不重帛子 夏衣若懸鶉季文子無衣帛之妾晏嬰妾 不衣帛董威結殘繒爲衣號曰百結祭彤 衣無兼副皆惜福也又不聞無故剪裁身 後皆當獲罪乎紹興初郭普州印之之女 名引鳯者被攝至冥司見無數罪人有一 婦人姓趙名十二絣在廊下前列數堆物 帛皆片碎端疋及新舊無數衣服引鳯問 曰此何罪耶吏曰此人好服綺羅耗剪端 疋奉命一一補綻復令成匹乃得釋去趙 士周之夫人全氏旣死數日慿語女使來 喜曰我平生耗費纒帛履韈之物及洗頭 濯足分外使水隂司罪我日加捶撻苦不 可言幸爲我逹此意於士周舉家聞之不 勝感愴然則無故剪裁謂爲無罪可乎况 治容誨淫獲罪尤重其可不戒 賛曰 雲箔春滿紅女宵興毫忽所積 丈疋乃成墻屋被繡輿臺衣輕 孰念墮指寒機不停母誚公孫 布被釣名非禮享宰 **Interpretation** This scripture cautions people through several narratives against needlessly cutting fabrics or wasting cloth, lest they incur punishment in the underworld. It first recounts the previous incarnation of Asvaghosa (the 12th Buddhist Patriarch): As King Vaisali, he saw horse-headed human creatures suffering without clothing and manifested divine power by transforming into a silkworm to provide them garments. These centaurs later wailed incessantly in gratitude, hence the name "Horse-Cry" (Maming). The text observes that each garment requires sacrificing countless silkworm lives—the Buddhist scriptures state that even wearing silk incurs karmic debt, let alone wasteful cutting without cause. Several historical paragons of frugality are then cited: Empress Dowager Dou of Han wore dresses that didn't touch the ground; Emperor Wenzong of Tang displayed sleeves washed thrice to his ministers; Duke Wen of Jin forbore double-layered silk; Zixia wore tattered clothes like a dangling quail; Ji Wenzi prohibited concubines from wearing silk; Yan Ying's concubines likewise wore no silk; Dong Wei pieced together a "hundred-knot garment" from scraps; Ji Tong owned no spare robe—all exemplifying cherished blessings. Two karmic retribution stories follow: During Southern Song's Shaoxing era, Guo Yinfeng was taken to the underworld where he saw Lady Zhao the Twelfth—who in life had reveled in lavish attire and random fabric cutting—endlessly piecing shreds until restoring whole cloth for release. Another tells of Scholar Zhao Shizhou's wife Lady Quan appearing posthumously in dreams, recounting daily underworld floggings for wasting cloth, shoes, and excessive water. A concluding verse emphasizes: Silk garments come through arduous labor (silkworm women toil overnight), yet some squander extravagantly (dressing servants in furs, draping rooms in embroidered canopies). Don't mock Gongsun Hong's (Western Han chancellor) reputed cloth blanket—improper indulgence is the true offense. The core teaching warns: Needless fabric waste diminishes blessings, while luxury invites grave retribution; one should practice frugality and cherish fortune. 傳曰世固有鞭魚作鱠而取其紅者亦有 漬蠏以糟而取其活者此皆不仁之甚淪 入三惡其速如箭固無足論夫豈悟物皆 有知與我初無異乎人知愛親如鄧芝所 射母猿旣顛落矣其子急爲㧞箭塞瘡背 負而去不愛親乎人知愛子如何詮所射 母鸛旣中腹矣復忍死引觜飼雛乃落不 愛子乎人知敬夫如環王國野象牡旣死 矣衆牝復環守不去必待悉力瘗之乃散 不敬夫乎人知愛妻如章子明所射鴛鴦 旣斃其雌煑之釜中矣其䧺遥見不顧沸 釜投身其中一鳴而絶不愛妻乎人知念 恩如山神所義鸚鵡一聚鸚鵡甞僑居於 逺山逺山禽獸愛之不敢加害旣歸逺山 燒發鸚鵡復相率入水濡翅向空而灑山 神義之立爲滅火不念恩乎人知修怨如 劉永錫所畜之犬永錫知千乘縣適有客 至食以饅頭永錫以一與犬客曰犬彘人 食古人所譏况珍味乎犬不食瞪視而去 其夜伺客睡排門而入客識其意登梁避 之旣而果登榻巳不見人吼怒作氣自撲 而死不修怨乎人知戀主如魏大諌所養 之馬當死之日魏祝之曰吾賴爾力可謂 多矣爾今有病吾爲療治亦巳至矣如必 不可可出門外切勿斃於吾前吾不忍也 馬即𩀱跪前足如辤别狀起而歔欷纔出 門即氣絶不戀主乎人知䘏孤如昌黎所 記之猫二猫俱育一猫遽死一猫爲乳其 **Interpretation** Some people whip live fish to make sashimi just to obtain the red blood streaks in the flesh, while others pickle crabs in fermented rice wine simply to watch them struggle—these are acts of extreme cruelty. Such individuals will swiftly descend into the three evil paths of hell (referring to the three karmic retributions of hell, hungry ghosts, and beasts) as fast as an arrow leaving the bowstring, hardly worth further discussion. Do they not understand that animals also possess spiritual awareness, no different from us humans? Consider how animals, too, understand familial love: During the Three Kingdoms period, Deng Zhi shot a mother ape, causing her to fall from a tree. Immediately, her young one pulled out the arrow and licked her wounds before carrying her away. Is this not a display of filial devotion? Animals also cherish their offspring: When He Quan shot a mother stork in the abdomen, she endured excruciating pain and, even in her dying moments, continued to feed her chicks with her beak until her last breath. Is this not a testament to maternal love? They are equally aware of marital bonds: Among wild elephants in the kingdom of Huan, when a male died, the females guarded his body until they collectively buried it before dispersing. Is this not reverence for a spouse? After Zhang Ziming shot and cooked a female mandarin duck, her mate saw this and flew straight into the boiling pot to join her in death. Is this not love for one’s partner? Animals understand gratitude and repayment: A flock of parrots once took refuge on a distant mountain, where they were treated kindly by the local birds and beasts. Later, when a fire broke out, the parrots soaked their feathers and flew back and forth to sprinkle water droplets in an attempt to extinguish the flames. Touched by their righteousness, the mountain deity intervened and helped put out the fire. They also hold grudges: A dog owned by Liu Yongxi, after being mocked by a guest for being unworthy of eating steamed buns, sought revenge that very night. When the guest hid on a roof beam, the dog, upon discovering this, became so enraged that it dashed itself against the ground and died. Loyalty is no stranger to them: When the horse of Wei Dajian was on its deathbed, its master asked it not to die in his presence. Upon hearing this, the horse knelt on both knees to bid farewell and passed away the moment it stepped outside. Even cats show compassion for orphans: Han Yu recorded two cats raising their young together. When one died, the other took it upon itself to nurse the deceased’s kittens. These examples remind us: Animals, like humans, possess emotions and spiritual awareness. Their joys and sorrows, loves and hatreds, are no different from ours. To harm them is to harm a life no different from our own. 孤不䘏孤乎人知從諌如仁喜所祝之蜂 僧仁喜嘗欲建一佛祠人有以一巨檀爲 施者僧徃伐之則巨蜂數萬圍集其上匠 不敢近僧祝之曰汝以惡業至此吾作佛 事汝不吾避三日不去必將火汝及期不 見一蜂不從諌乎人知修證如南海五百 蝙蝠穴於枯樹一日有一聚商人附火其 下中有一人誦阿毗逹磨藏無何火發樹 遂被焚五百蝙蝠以貪聽法音不忍捨去 俱斃於火旣而受生皆得爲人聦明靈利 棄家學道並登聖果其後迦尼色迦與脇 尊者招集五百賢聖於迦濕彌羅作毗婆 沙論其五百賢聖即昔日五百蝙蝠不修 證乎大抵人之與物本自無異所以異者 福力業力及軀殻耳又不聞不殺之爲力 乎昔岟崛摩羅本一國王初最好殺以悔 罪出家廵乞至一人家適其家産難危急 抱持摩羅求救摩羅曰吾初入道安能救 汝俟歸問佛旣歸佛言汝可急回於産母 榻前抗聲稱曰我從聖賢法來未曾殺生 兒聞此言無不産者摩羅如戒兒果誕生 嗚呼此但一稱不殺其於度厄有力如是 然則非理烹宰其於淪溺豈不亦有力乎 賛曰 士苟無故不殺犬豕七十食肉 其重如此賔祭之用乃不獲巳 敢徇口腹肆情刀七視彼傷生 其痛猶巳散棄五穀 傳曰天倉五榖在二十八宿乃危星主之 **Interpretation** This scripture illustrates the principles of karmic retribution and compassionate conduct through several parables. The first story tells of the monk Renxi who wished to build a Buddhist temple. A donor offered a large sandalwood tree, but when workers came to fell it, they found tens of thousands of bees swarming around it and dared not approach. Renxi addressed the bees: "Your present form results from evil karma from past lives. I intend to perform Buddhist rites here. If you do not disperse within three days, I shall burn the tree." Remarkably, all the bees departed by the third day, demonstrating how even insects can heed admonition. The second parable describes five hundred bats dwelling in a withered tree by the southern sea. When merchants lit a fire beneath it for warmth, one merchant chanted the Abhidharma Pitaka. As flames unexpectedly engulfed the tree, the bats—so enthralled by the Dharma that they refused to flee—perished in the fire. These same bats were later reborn as humans of extraordinary intelligence who took monastic vows and attained sainthood. When King Kanishka and the Elder Parsva convened five hundred sages in Kashmir to compile the Vibhasha-shastra, these scholars were none other than the five hundred bats. This reveals the transformative power of spiritual practice. The third account concerns King Angulimala, originally a bloodthirsty ruler who later repented and became a monk. Once while begging alms, he encountered a woman suffering difficult childbirth who pleaded for help. Admitting his recent ordination left him powerless to assist, he consulted the Buddha, who instructed him to return and declare loudly: "Having come from the company of saints, I have never taken life." Upon hearing this, the woman delivered safely—showing how non-harming intentions possess the power to avert calamity. The text concludes by warning that slaughtering animals without just cause incurs karmic consequences. Even when ritual sacrifice necessitates taking life, one must maintain reverent mindfulness. Wasting grain also constitutes transgression, for the Five Cereals correspond to celestial constellations (with the Wei constellation governing heavenly granaries among the Twenty-Eight Lunar Mansions). These narratives collectively demonstrate that all beings share the same fundamental nature, differing only in merit, karma, and physical forms. Compassionate nonviolence and cherishing foodstuffs constitute essential practices for accumulating spiritual merit. 大抵人以食爲天一日不食如飢火何是 以聖人務農重榖天子親耕以勸農春夏 祈穀于上帝然則五穀可散棄乎昔三川 飢物斛翔踴民至採山芋野葛以給死者 無慮十五時王法進以功滿當仙旣上升 矣復爲民力請於帝帝曰人處三才之大 體天地之和得人形生中土不爲易得夫 天運四時之元地禀五行之秀生五榖百 果以養斯民惜人不知天地育養之恩輕 棄五榖猒捨絲麻使農耕之夫紡織之婦 身勤而不得飽力竭而不得禦寒又從而 不䘏其勞曽無愛惜此其所以爲神明所 責天地不祐也近地司嶽瀆皆列章上言 世人猒擲五榖不貴衣食之本昨巳勑太 華之府收五榖之神使之種作不成漸至 飢餓以示責罰庶幾少懲其心然旋奉太 上慈旨以大道好生當先救物比者歳飢 實民自取然民不知所自固無懴請首原 之路汝今當爲上宫侍童入侍天府可暫 還人世普告下民使知悔罪寳愛農桑不 敢耗散此亦汝之隂隲也法進禀令而歸 言訖復去劉元真亦得道者也少夢道人 㗖以一桃遂能辟穀一日於終南道中逢 一貴人訶殿甚盛元真謂曰且以吾民爲 念貴人頷之同行者問曰彼何人耶元真 曰彼山神也上帝以麥大熟人不知愛使 収其二吾故爲民請之少頃風雨大作麥 敗十二於此益知所謂五榖誠不可輙棄 **Interpretation** The most essential thing for human survival is eating—missing a single meal feels like being scorched by the flames of hunger. Thus, ancient sages placed great importance on agriculture, with emperors personally tilling fields to encourage farming and offering prayers for bountiful harvests during spring and summer. Given this, how can we ever justify wasting the Five Grains? During a famine in the ancient Sanchuan region, grain prices soared, forcing people to dig for wild yams and kudzu roots to survive. Countless perished from starvation. At that time, a Daoist named Wang Fajin, whose merits had ripened to the point of imminent ascension, ascended to immortality yet remained concerned for the suffering masses. He pleaded with the Celestial Emperor (Tianshi), who responded: "The human body is difficult to attain, and rarer still is birth in the Central Lands (the fertile heartland). The heavens revolve through the four seasons, and the earth nurtures the essence of the Five Phases (Wood, Fire, Earth, Metal, Water), giving rise to the Five Grains and fruits to sustain humanity. Yet people show no gratitude—wasting food without thought, scorning coarse cloth, leaving farmers and weavers to toil in hunger and cold, oblivious to their hardships." The Celestial Emperor continued: "Such behavior has provoked divine wrath. Recently, mountain and river deities have submitted memorials detailing human wastefulness. I have ordered the Taihua Prefecture (the Daoist celestial bureau governing grains) to withdraw the spirits of the Five Grains, ensuring poor harvests as punishment. However, the Most High Lord Lao (Taishang Laojun), in his compassion, teaches that the Dao values life. Humanity must first be given a chance to repent. Though this famine is self-inflicted, the people remain ignorant of its cause. Return now to the mortal realm and teach them to cherish food—this too shall accumulate your hidden virtue (Yinde, meritorious deeds)." Later, the adept Liu Yuanzhen dreamt in his youth of an immortal offering him a peach, after which he could sustain himself through *bigu* (grain abstention via Qi absorption). Once on Zhongnan Mountain, he encountered a majestic figure with a resplendent retinue. Yuanzhen implored him to consider the people’s plight. When asked who it was, he revealed it was the mountain deity. That year, though wheat flourished, people squandered it, prompting the Celestial Emperor to decree a 70% reduction. The deity interceded, and a sudden storm destroyed only two-tenths of the crop. These stories remind us: the Five Grains must never be treated lightly! (Note: *Bigu* refers to Daoist ascetic practices of abstaining from grains through Qi (vital energy) cultivation; *Yinde* denotes virtue accumulated through unseen benevolent acts.) 散也况人受用各有定數譬如有錢千貫 日用一百則萬日方盡日用一貫則千日 乃盡與其千日孰若萬日方盡乎昔者豐 稷尚書毎言吾少時親見雪竇以惜福教 人云人無壽夭禄盡乃死元厚之死而復 生自言初到隂司主者謂曰君禄未盡異 時官至兩府然湏惜福乃可厚之自此毎 事減損雖一杯飯必先減後食但凡奉養 皆不敢過其後果能致位執政壽逾七十 然則人有薄福可不惜乎杭州五雲山志 逢大師一日宴坐于普賢殿中俄見一神 跪膝其前師曰汝爲誰乎神曰護戒神也 師曰吾嘗患有宿愆汝知之乎神曰師有 何罪然亦有一小過旣蒙相問不敢不告 且如滌鉢水亦施主物師每棄之非所冝 也自此當有小病言訖遂隱其後志逢果 患胃病十三年嗚呼食餘之物棄之尚爾 何况其他乎 賛曰 衞士棄食元宗議形戲賊生稻 士行痛懲以食爲命所繫非輕 尊之曰天至敬之稱圭米粒粟 珠玉莫勝勞擾衆生 傳曰邵伯温初入仕請益於程頥先生先 生曰但凡奉行官司文書於其急處能寛 一分則民間便受一分之賜噫嘻先生之 言可謂仁矣大抵人心欲安我不欲安乎 人身欲樂我不欲樂乎若以安樂自處而 以勞擾待人真不仁也請以前輩臨民不 敢少有勞擾一二言之庶幾皆知則效吕 **Interpretation** The blessings one can enjoy in this lifetime are all predetermined. It's like a person possessing a thousand strings of cash—if they spend a hundred coins daily, it will last ten thousand days; if they spend a full string each day, it will only last a thousand days. Rather than squandering recklessly and exhausting it prematurely, it's better to let it flow gently and savor it slowly. During the Song dynasty, Minister Feng Ji once shared a story: In his youth, he personally witnessed Zen Master Xuedou teaching people to cherish their blessings. The master said a person’s lifespan depends on whether their blessings are exhausted—once the blessings are depleted, death follows. Later, Yuan Houzhi (a renowned Northern Song official) died and was revived, recounting that when he visited the underworld, an underworld official told him: "Your fortune and rank are not yet exhausted. You will rise to the highest offices (the Secretariat and the Bureau of Military Affairs), but you must cherish your blessings." From then on, Yuan Houzhi practiced restraint in all things, even setting aside a portion of his meal before eating, and avoided extravagance in all expenditures. He eventually became a chief minister and lived past seventy. This shows that those with meager blessings must learn to treasure them. Master Zhifeng of Wuyun Mountain in Hangzhou was once meditating in the Puxian Hall when suddenly a guardian deity (a spirit protecting precepts) knelt before him. The deity said, "Venerable Master, even the water you use to rinse your alms bowl is provided by devotees—discarding it carelessly is improper." Later, Master Zhifeng indeed suffered from a stomach ailment for thirteen years. Consider this: even pouring out dishwater can diminish blessings—how much more so other forms of waste? As the eulogy wisely states: When guards discarded leftover rice, even Emperor Xuanzong of Tang held them accountable. When a scholar stole raw grain, Tao Kan punished him severely. Food is life itself—how can it be taken lightly? The ancients revered grain as "heavenly," A single grain of rice or millet more precious than pearls and jade. When Shao Bowen (a Northern Song scholar) first took office, he sought Cheng Yi’s advice on governance. Cheng Yi said, "In handling official duties, if you can relax restrictions at critical moments, the people will receive an extra measure of grace." These are truly the words of a benevolent heart! All people desire peace—am I any different? All seek happiness—am I an exception? If one seeks comfort for oneself while burdening others, it is truly unkind and unjust. Officials of the past governed with such care that they dared not cause even the slightest disturbance—this is a model worth emulating. Scholars like Lü Zuqian (a Southern Song Neo-Confucian) all led by such example. (Note: The "highest offices" mentioned refer to the Song dynasty’s central administrative and military institutions, the Secretariat and the Bureau of Military Affairs; the "guardian deity" is a Buddhist protector of precepts; the "grain measure" refers to an ancient unit, here symbolizing the smallest portion of food.) 文靖提㸃兩浙刑獄適京師大建宫觀伐 木南方有司責限太峻民有死於役者又 復斥爲亡命捕繫妻子公上䟽論列以爲 窮冬水涸民太苦於挽運須稍緩程役且 俟河流通快遣卒送之良便上恱從之由 是知其愛民憂國之心遂至大用司馬池 爲光山尉適大内火諸縣調發竹木州牒 縣三日畢輸池以土不產大竹轉市蘄黄 非三日可至乃别與民立定期限過期者 罪之時盛度爲太守聞之大怒旣而光山 輸竹爲諸縣之先范文正公鎮青社㑹河 朔艱食青社之賦輿就博州置場收受民 大困於輦置而河朔斛㪷不甚貴公戒民 毎㪷就本州納價三鍰委幕屬輓金就博 州坐倉倍價招買時斛㪷爲厚價所誘來 者山積五日遂足而餘金尚有數年公悉 按等給還民間王濟主龍溪簿時福建諸 郡皆科鶴翎以爲箭羽旣非常有之物官 又迫促過酷民大不堪公諭民一面以鵝 翎代輸仍急附驛聞奏朝廷從之旁及他 郡噫嘻諸君臨民皆能如是彼勞擾者覌 之得無愧乎 賛曰 曰逸曰安羣情所欲一歳役民 三日巳足斧斤以時網𦊙不數 **Interpretation** This passage records the compassionate governance of several Song Dynasty officials, embodying the benevolent governance ideals promoted in Daoist scriptures. When Wen Jing served as the judicial commissioner of Liangzhe, the capital was constructing grand Daoist temples (gongguan), requiring timber transport from the south. Local officials pressed too harshly, causing laborers to die from exhaustion and even arresting the families of those who fled. Wen Jing petitioned the emperor, arguing that winter's shallow waterways made transport difficult and suggesting a deadline extension until rivers were navigable, with military escorts then provided. The emperor approved, recognized his genuine care for the people, and subsequently promoted him. Sima Chi, as county captain of Guangshan, faced demands for bamboo and timber after a palace fire. Guangshan lacked large bamboo, necessitating purchases from Qihuang—an impossible three-day task. He reset reasonable deadlines, and though the prefect raged, Guangshan completed the task first. Fan Zhongyan (posthumously honored as Wenzheng), governing Qingzhou during a Hebei famine, innovated: he had locals pay three strings of cash per dou of grain locally, then sent officials to Bozhou to buy grain at higher prices. Merchants swarmed in, meeting the quota in five days with surplus funds returned to the people. Wang Ji, as Longxi’s assistant magistrate, confronted Fujian’s harsh demand for crane feathers (heling) for arrows—a rare item driving people to despair. He allowed goose feathers as a stopgap, swiftly petitioned the court for approval, and extended this relief to other counties. A verse concludes: Ease is the people’s desire; three days’ annual corvée suffices. Timely logging, moderate hunting—this maintains ecological balance. Mediocre officials’ reckless demands only eradicate wild ducks and cranes. (Note: These cases, originally from Volume 17 of the *Taishang Ganying Pian*, demonstrate the Daoist principle of cosmic justice: "The Dao favors none but always sides with the good.") 山川乂寜鳥獸孳育庸人擾之 鳬鶴斷續太上感應篇卷之十七 --- 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/17/