《太上感應篇》Vol. 2

The Eastern Minister of Destiny (a Daoist deity governing lifespan) said: There are those endowed with extraordinary talent and lofty reputation, who cultivate their vast righteous Qi (vital energy), neither pursuing wealth nor status—even maintaining such integrity that they won't eat food not rightfully theirs nor wear clothes not properly obtained. Worldly splendor cannot disturb their upright Qi, nor can imperial power sway their moral resolve. Some, through ancestral merit and accumulated blessings transmitted across generations, undergo rebirth through cultivation, changing surnames to begin anew. All such individuals meet the criteria for immortality and should be enrolled among the celestial ranks, though they require prolonged refinement to ascend gradually.

As for those embodying ultimate loyalty and filial piety—they may pass away today and be appointed as underworld officials tomorrow, soon rising further as immortals. Loyalty is the highest virtue of ministers, filial piety the fundamental duty of children. If ministers aren't loyal, whom can rulers rely upon? If children aren't filial, whom can parents depend on? Without these, the bonds between ruler and subject, parent and child would collapse entirely—how then would humans differ from beasts or barbarians? Yet people fail to realize that loyalty and filial piety are precisely the roots of transcending rebirth—no swifter path to the Dao (the Way) exists.

Have you not heard the stories of Lü Gong and Lan Gong? Once, when Lü Gong served as Censor-in-Chief, his uncompromising remonstrations shook the court. One day, as he sat alone, a blue-robed youth appeared bearing an elixir, saying: "This is the Cooling Elixir. The Celestial Emperor will soon tour the fiery southern realms and appoint you to oversee the immortals there. The heat is extreme—thus you receive this in advance." Lü Gong bowed in thanks and swallowed it, feeling ice and snow pour down his throat. Soon after his passing, Zhu Mingfu—who had just earned his jinshi degree—spotted him by the Xiang River astride a jade-antlered deer, accompanied by the blue-robed youth and hundreds of officers. Bowing, Zhu asked: "Have you achieved immortality?" Lü Gong replied: "I’m currently accompanying the Celestial Emperor’s southern tour and cannot linger." Then he spontaneously recited:

"Merit fulfilled, enrolled in immortal rolls—

How many robes and caps lie buried in dust?

Now overseeing as the Emperor’s censor—

Who else could fill this Cypress Terrace post?"

With that, he vanished.

As for Lan Qi—his household of over a hundred had practiced filial devotion for generations, living in perfect harmony without a trace of discord.

One night, a perfected being (zhenren) descended from the Northern Dipper constellation, declaring: "I am the King of Filial Piety from the Northern Dipper. When filial devotion reaches heaven, the sun and moon shine with its radiance; when it permeates the earth, plants and trees flourish; when practiced among humans, the kingly way is realized. Since you cultivate filial devotion, I have come especially to meet you. Having seen me, attaining the Dao is assured." Later events proved this true. Thus we see that those embodying ultimate loyalty and filiality transcend worldly dust—is this not the swiftest path? Alas, if even the loyal and filial achieve this, what of the disloyal and unfilial?

The eulogy states: Without loyalty, there is no ruler; without filial piety, no parents. Abandoning these makes one no different from beasts. Though Zhuangzi (Daoist master) embraced unfettered freedom, he still honored heaven's ordained principles; though Buddhists speak of emptiness, they diligently practice gratitude. Between heaven above and earth below, who can escape the way of loyalty and filial devotion?

On the consequences of neglecting filial duty: Confucius' disciple Youzi said, "The noble person attends to the root—when the root is firm, the Dao grows. Filial piety is the root of humaneness." The Director of Fate (Siming shizhe) considers father-son, elder-younger brother, and husband-wife relationships as the Three Bonds (sangang). Though "root" and "bond" differ in character, their meaning connects. If one discards the root and severs bonds, how can human relations endure? Generally, those practicing filial devotion's essence maintain harmony between superior and subordinate, while superficial observance breeds regret and inevitable transgression.

In ancient times, Yao Xiyun—though poor, farming and sericulture his livelihood—at age three lost his father, who had volunteered for frontier garrison duty in place of his childless elder brother. When grown, Xiyun retrieved his father's spirit for proper burial, dwelling in a mourning hut by the grave with lifelong grief. Magistrate Su Che donated salary lands and erected a stele; Governor Hun Jian petitioned the emperor, who renamed Xiyun's hometown "Filial Devotion Village," "Righteous Neighborhood," and "Reverence Hamlet." From Xiyun onward, fifteen generations—hundreds of kin—dwelt together for over 300 years without discord. Through Five Dynasties turmoil, descendants guarded ancestral graves unwaveringly.

Another farmer, Zhang Cheng, maintained six generations—170 relatives—under one roof in perfect harmony, sharing possessions freely. Each dawn, the household head presided as juniors received duties in orderly rotation, all reverently diligent. From grandfather Zhang Guan to Zhang Cheng, this tradition endured nearly two centuries.

This passage illustrates how genuine practitioners should lead by example and cultivate themselves to influence others. It cites two historical figures to demonstrate this principle.

Sima Guang (known as Sima Wengong) was a man of unwavering integrity whose reputation spread throughout the land. When he resided in Luoyang, the local customs transformed because of him—people ceased their excessive pursuit of wealth, and both rich and poor found contentment. Young men would caution each other before acting: "Don't do anything improper, lest Sima Duanming (Sima Guang's courtesy name) hears of it."

Lü Gongzhu (Lü Shengong) was another upright and outspoken figure who wielded significant influence in court and beyond. Before assuming his post in Changzhou, Wang Anshi wrote to him: "During my two years in the capital, many unwholesome thoughts accumulated in my heart, often beyond my control. Yet each time I met virtuous elders like yourself, I would feel ashamed and examine myself. Your noble character naturally dispels wicked thoughts in others."

When serving as the Chongzheng Hall lecturer (the emperor's tutor), Lü Gongzhu daily exhorted the ruler with the principle of "rectifying the heart and cultivating the body." He often said: "If one's self-cultivation is complete and one's heart-mind is upright, no other methods are needed—the world will naturally be transformed." Wherever he went, restless individuals became composed; those who heard of his reputation, no matter how frivolous, grew earnest and substantial.

When Hu Yuan (Hu Gongyuan) served as prefectural instructor in Suzhou and Huzhou, he would earnestly admonish his students at crucial points in his scriptural lectures: "First cultivate yourself, then you may govern others."

The passage concludes: Just as a straight pole casts a straight shadow, and a clear source yields clean water. How can one expect to straighten others when one is crooked oneself? This is the principle of leading by example—rectifying oneself to transform others.

This scripture passage recounts how to treat orphans and how orphans can persevere through adversity. It first explains that "pitying the orphaned" means showing compassion to parentless children. The text states orphans become such through various circumstances—some lose parents to early death, others face parental remarriage, while the most tragic cases involve losing both parents, left utterly destitute. Though outsiders may care for them with sympathy, such kindness can never replace a biological parent's love.

People often look down on orphans, unaware how many eventually achieve greatness. Take Zhang Shixun (Lord Deng), who lost his parents while still in swaddling clothes. Despite poverty, he studied diligently, eventually passing imperial examinations to become a virtuous prime minister. Another example is Lü Hui (Vice Censor-in-Chief), orphaned young yet devoted to scholarship, avoiding frivolous company. Unknown in Luoyang until earning his jinshi degree, people then recognized him as grandson of Lü Duan (Duke Zhenghui), later serving with unyielding integrity. These exemplify orphans who cultivated remarkable achievement.

The scripture then presents two models of orphan care: Cha Dao (Academician Longtu), though poor himself, constantly supported orphaned relatives, spending his entire salary aiding others; Lü Duan (Duke Zhenghui) treated orphans of deceased friends exceptionally well—redeeming a colleague's daughter from servitude to marry into gentry, regularly assisting Feng Dao's sickly son, and recommending Zhao Wendu's son for official posts.

A concluding verse summarizes: Children bereft young may lack support, yet through self-reliance can still attain extraordinary accomplishments. This passage both admonishes people to treat orphans kindly and encourages orphans never to abandon hope.

This scripture illustrates through several stories how compassionate acts toward vulnerable groups receive divine protection from Heaven.

The section about caring for orphans and widows states: Who will look after our young children when we fall ill? We should regard others' children as our own. Just as the ancient man who defied orders to release a mother deer wept upon seeing her fawn struck by an arrow, this empathy that "measures others' feelings by one's own" aligns with heavenly principle.

Widows represent the most pitiable group - in their prime years yet suddenly bereft of husbands, left solitary with no visible means of support. Particularly those with young children face dire circumstances, their offspring too immature to understand affairs and all matters left unattended. This embodies what Mencius described as "destitute with none to appeal to."

Two karmic reward stories follow: Xu Zezhi assisted his deceased colleague Zhao Shihuang with funeral arrangements and generously provided for the widow, later receiving visible gratitude from Zhao's spirit; Official Huang Shu helped the son of deceased boatman Wang Gui inherit his father's livelihood, that very night witnessing Wang's ghost come to bow in thanks.

The passage concludes by noting how some widows' steadfast virtue surpasses ordinary people's - like Zhao Gai who became orphaned at seven yet achieved remarkable success. These accounts collectively demonstrate that kind treatment of the vulnerable earns divine approval and blessings.

This passage recounts several stories illustrating how upholding moral virtues ultimately brings benevolent rewards, with particular emphasis on filial piety, chastity, and familial harmony.

First is the story of Li Jun: He lost his father at the age of three, and his mother, Lady Qin, was a woman of striking beauty. Some urged her to remarry, but she indignantly rebuked them, saying, "The bond between husband and wife is a matter of heavenly principle and moral duty. Life and death are fated—I would rather starve than remarry." She devoted herself to raising her son, and in the end, Li Jun passed the imperial examinations, rising to the rank of military commander of Yaozhou. This demonstrates the noble value of a widow preserving her chastity.

Next is the tale of Xu Yong’s family: During the reign of Emperor Taizu of the Song dynasty, Xu Yong submitted a petition stating that his father, Xu Qiong, was ninety-seven years old, his two elder brothers were eighty-one and seventy-nine respectively, and he himself was seventy-five. He requested a post near home to care for his father. The emperor summoned Xu Qiong and, finding him sharp-witted and eloquent, marveled, "Your family’s exceptional longevity surely indicates extraordinary virtue." Xu Qiong replied that they had simply maintained harmony for generations without dividing the household. The emperor immediately bestowed gifts of clothing, horses, and more, granting Xu Yong’s request.

There is also the example of the Wu Yuansi family: When officials surveyed elderly citizens, they found that the Wu household alone had eight members aged between eighty and ninety, among whom Wu Wan lived to be one hundred and fourteen and could still walk with vigor.

These stories all convey the same truth: Those who steadfastly uphold moral principles are certain to receive heaven’s abundant rewards. A widow preserving her chastity is not merely about personal integrity—it is a vital manifestation of social ethics. Likewise, familial harmony and multi-generational households are key reasons for receiving the blessings of longevity.

This scripture discusses the relationship between longevity and virtue (De). It records the lifespans of several Song Dynasty officials: Grand Tutor Zhang lived to 91, Wen Yanbo to 93, Zhao Kangjing to 86, Zhang Wending to 85, Chen Wenhui to 82, while Zeng Xuanjing and Fu Bi both surpassed 80. The next tier included Zhao Bian, Pang Ji, Xiang Minzhong, and Li Fang who lived past 70. Below them, Cao Bin, Xue Kui, Wang Su, Lü Mengzheng, Lü Yijian, and Kou Zhun reached their sixties. Younger figures like Chong Fang died at 60, Liu Jun at 50, while Wang Yucheng and Yin Zhu perished in their forties. The shortest-lived were Shi Jie at 40, Su Shi at 39, Zhao Shimin at 36, and Wang Gongchen at 38.

The author reflects: In the arena of fame and fortune, human life vanishes like morning dew. Without cultivating self-refinement, one squanders their earthly journey, missing the Buddhist truth: "May my life be long to diligently practice all virtues; may my blessings flourish to universally aid all beings." The young often flaunt talent while scorning elders, unaware that "longevity" heads the Five Blessings. What use is brilliance if life proves fleeting? The text cites Yang Yi (styled Dayuan), who mocked elder statesmen Zhou Han and Zhu Ang in youth, only to perish at 49.

Ultimately it emphasizes: Confucianism teaches "learning from three elders" and "revering advanced age through ritual"—virtues closest to filial piety. True longevity requires virtuous foundation, and honoring elders itself constitutes essential virtue.

This passage discusses the proper attitude toward the young and the problems that exist in reality.

Heaven bestowed upon humanity families and nations with the original intention of allowing life to continue and flourish. Those who disrespect this heavenly principle are defying the Dao (the Way), let alone failing to show reverence toward virtuous elders—how could this be acceptable?

Regarding the care of the young, Confucius taught that we should cherish the young, while Mencius said we should treat others' children with the same heart as we treat our own. The young are still immature in mind and spirit, so it is the duty of their elders to show compassion and nurture them. To mistreat the young is to violate human morality. Parents must devote themselves to raising their children, elder brothers must show affection to their younger siblings, and we should extend the same care to others' children without discrimination. To love only one's own children while neglecting those of others is contrary to the principle of "cherishing the young."

Moreover, the young occupy a lowly position and are physically weak, making them easy targets for bullying. They lack the ability to argue right from wrong or the strength to resist, much like a sick person who cannot avoid being beaten or a mute who cannot defend themselves when falsely accused—their suffering is beyond words.

Even more lamentable is the corruption of social customs: some women, narrow-minded as mothers, fail to love their children fairly, favoring their biological offspring while neglecting stepchildren. Stepmothers mistreating the children of a previous marriage is especially common. For example, Min Ziqian’s stepmother clothed her own son in warm cotton during winter but gave Ziqian only a reed-padded coat while making him drive a cart. If even a virtuous person like Ziqian suffered such treatment, one can imagine the plight of others. Thus, many orphans and young children endure cruel abuse.

In the streets and markets, some, driven by greed for property, act as elders, elder siblings, or sons-in-law yet heartlessly mistreat their young relatives. They forge legal complaints, fabricate contracts, and bribe officials to give false testimony, leaving the weak and young with no means to seek justice. Worse still, some resort to schemes to harm their lives—such wicked deeds are almost too painful to recount. In ancient times, Li Zhiben... [1]

[1] This scripture is excerpted from the Daoist morality text Taishang Ganying Pian (Tract of the Most Exalted on Action and Response), which emphasizes "cherishing the young" as a vital virtue and exposes the child abuse prevalent in society at the time, reflecting the Daoist ethical principle of "universal compassion." Min Ziqian, mentioned here, was a disciple of Confucius renowned for his filial piety; his story of "enduring hardship in a reed coat to obey his stepmother" is among the Twenty-Four Exemplars of Filial Piety.

In Yangcheng, there was a household spanning five generations with over a hundred family members who lived together in perfect harmony. They showed particular care for orphans and elderly relatives living alone, and during years of famine, always prioritized adopting children who had no one to depend on. Such conduct perfectly embodied the moral principle of protecting the vulnerable.

The ancient sages placed great importance on safeguarding young lives: Emperor Yao (legendary sage ruler) showed compassion toward children, Laozi (founder of Daoism) revered the pure state of infants, and Confucius (the great sage) made caring for the young central to his vision. In the earliest stage of life, when human nature remains untainted and most susceptible to harm, orphans and young children require special protection.

When King Wen of Zhou (founder of the Zhou dynasty) implemented benevolent governance, he began by caring for orphans and the young. This teaches us that in practicing the Dao of humaneness, we should first attend to those who are most vulnerable.