--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 20 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/20/" canonical: "https://daozang.app/en/text/KR5f0001/juan/20/" 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. 20 Taiqing 太清部 · Vol. 20 / 30 · 4,106 characters ## Vol. 20 / 30 太上感應篇卷之二十廉九 李昌齡傳鄭清之賛恚怒師傅 傳曰李至陽作亢官賦其序畧云予少時 苦羸疾殆不勝衣庚寅冬至夢一道宫金 碧明煥一巨殿一寳床巋然其中一金龍 蟠踞其上碧髯金鬛光體天地旁有一道 士轉盻若電顧謂予曰此亢宫也大象無 停輪冝逺拜之汝他日當事此龍積疾亦 愈予將拜之龍輙先拜至道初太宗立真 宗爲皇太子命公與李沆同爲賔客太宗 戒真宗曰二臣皆宿德重望不可輕待吾 選正臣輔導於汝宗基固本吾無慮矣真 宗恭禀皇訓見必先拜果符亢宫之夢楊 礪未顯時嘗寓居僧舍一夕夢至一府一 衣冠狀貌甚古引礪至一宫殿有三十餘 真人皆王者服秉圭南向而坐礪因拜之 最上一人前列一案案上皆簿籍横列世 人姓字礪竊視乃見己名獨冠其首因再 拜請問休咎專案者指示一人謂曰此來 和天尊也異日當爲汝主其後礪爲襄王 記室歸語其子曰吾觀襄王儀表真所夢 來和天尊也然則爲帝師傳豈偶然哉隨 事諌正自當如此何可恚怒聖君明主必 不然也姑置勿論請以一二善教導者言 之庶爲師傳者皆益加奮勵不以恚怒而 輙挫其志不以束脩多寡而輙二其心昔 鄧至善教導又能遇人以誠其後子孫皆 躋膴仕熈寜九年神宗御集英第進士時 **Interpretation** This passage recounts two stories about prophetic dreams and concludes with philosophical reflections. The first story tells of Li Zhiyang, who suffered from chronic illness in his youth. During the winter solstice of the Gengyin year, he dreamed of a resplendent Daoist temple with a jeweled dais where a golden-scaled dragon lay coiled. A Daoist priest with piercing eyes told him: "This is the Palace of Kang (celestial mansion corresponding to stars). The cosmos moves without cease—you should pay homage to this dragon. You will serve it in the future, and your illness shall be cured." Later, when Emperor Taizong of Song established Zhenzong as crown prince, Li Zhiyang was indeed appointed as the prince's advisor, fulfilling this dream prophecy. The second story concerns Yang Li before his rise to prominence. While lodging at a Buddhist temple, he dreamed of entering an official compound where an ancient-robed attendant led him into a palace hall. There sat over thirty perfected beings (zhenren, realized Daoists) in royal attire holding ceremonial tablets. Yang saw a register of worldly names placed before the highest seat—with his own name prominently listed first. He later became secretary to Prince Xiang, realizing this prince was none other than the "Laihe Heavenly Worthy" from his dream. The author reflects: How could such predestined bonds between emperors and teachers be mere coincidence? A minister should offer timely remonstrance, while enlightened rulers refrain from rash anger. Citing Deng Zhi's exemplary teaching methods and sincere mentorship, the text emphasizes that educators must instruct wholeheartedly regardless of students' attitudes or tuition gifts. This mirrors the imperial examination of 1076 under Emperor Shenzong, where selecting true talent was paramount. The narratives illustrate Daoist conceptions of destiny (ming) and the subtle correspondences between celestial patterns and human affairs, while the commentary underscores Confucian-Daoist ideals of virtuous governance and pedagogy. 長子綰已爲翰林學士侍立上前及唱名 至其季弟績綰下殿謝又唱名至其二孫 又下殿謝上顧而笑王恭公從旁稱羙曰 此其父鄧至善盡誠教導所𦤺也王文康 公(英宗/御后)其父本以教授村童爲業過三十 生即不受晚得一子即文康也以貧甚不 能養捨與西寺僧爲童僧教令讀書且以 錢帛資助竟登髙第舉賢良方正拜樞宻 遷給事歷群牧及中丞繼以尚書工部侍 郎參知政事俄遷同中書門下平章事有 二子季子益柔官至龍圖閣學士有能名 孫男二人謹言謹行皆爲大夫與康節諸 君㳺亦有賢德然則爲師傅者其獲報豈 爲小乎大抵世人簿福開悟者少迷惑者 多我能方便勸導臨機有悟隻字皆師一 句入神萬劫爲種此天所以熾其報也不 聞嚴君平以能導人於善而能立證仙階 葛孝先以與人好說好話而亦能度世乎 此則又非但得子孫貴顯而巳也 賛曰 萬乘之主臣所受教矧惟後學 可無則傚傳道解惑訓以忠孝 恱而誠服恭匪笑貌忿傲一萌 心獨無恔抵觸父兄 傳曰孔子作孝經毎夕必簮縹筆衣絳單 衣靣向北辰磬折良久乃拜曽子抱河洛 七十二子皆從蓋有禱也及作春秋亦復 如是一夕夢有一道黒氣從斗而下直落 案前旣開乃微㫖也當知二書㫖意即斗 **Interpretation** This passage tells two stories about the blessings that come from educating others, and explains why people should do good and accumulate virtue. The first story concerns Deng Wan, a Northern Song official. His eldest son had become a Hanlin Academician and was standing in attendance before the palace hall. When the emperor called the name of his younger son, Deng Ji, Deng Wan stepped down from the hall to offer thanks. When the names of his two grandsons were called, he stepped down to offer thanks again. The emperor watched with a smile, and Lord Wang Gong (Wang Gongchen), standing nearby, praised him: “This is all the result of their father Deng Wan’s sincere guidance.” The second story concerns Lord Wang Wenkang (Wang Yaochen). His father had been a village teacher, but after turning thirty he stopped charging tuition. He had a son late in life—Wenkang—and, because the family was poor, sent the boy to the Western Temple to be taught by its monks. They taught him to read and also provided him with financial support. The boy later passed the highest level of the examinations and held a succession of posts, including Privy Council Commissioner, Vice Director of the Department of State Affairs, Director of the Imperial Herds, Censor-in-Chief, Vice Minister of Works, and Deputy Chief Councillor. He eventually rose to become chief councillor. His two sons also distinguished themselves, and his grandsons Jinyan and Jinxing both became senior officials and associated with worthy men such as Shao Yong, known as Master Kangjie. The passage draws this lesson: can the blessings earned by those who serve as teachers really be small? Most people in the world have little good fortune; the awakened are few, while the deluded are many. If one can find an opportunity to guide others, even a single word or sentence that helps someone understand can become a seed of goodness lasting through countless kalpas. Heaven will surely reward such conduct generously. Yan Junping, a Han dynasty recluse, attained the rank of an immortal by guiding people toward goodness; Ge Xuan, also known as Ge Xiaoxian, a Daoist practitioner of the Three Kingdoms period, was able to transcend the world because he often spoke words of goodness. Such blessings extend far beyond the prominence of one’s descendants. Finally, the passage cites Confucius’s devotion when composing the Classic of Filial Piety. Each evening he would put on his formal robes, face the Northern Dipper, and bow reverently. Zengzi and the seventy-two disciples joined him in prayer. He did the same while composing the Spring and Autumn Annals. One day, he dreamed that black vapor descended straight from the Northern Dipper to the table before him. When he opened it, he found a subtle and profound teaching. This suggests that the deeper meanings of these two classics are connected with the Northern Dipper, whose star deity in Daoism presides over literary achievement. Note: “Northern Pole” and “the Dipper” in the passage both refer to the Northern Dipper, which holds an important place in Daoism. “Worthy and upright” was a category used to select candidates for office beginning in the Han dynasty. “Academician of the Dragon Library” was a senior civil official title in the Song dynasty. 極㫖意斗極位次玉皇德符大道持大造 之柄爲三界之尊斗極所予即三界真司 所以定而爲福也斗極所奪即三界真司 所以定而爲罪也然則二書之訓是可叛 乎又按佛書佛告阿難左肩擔父右肩擔 母如是遶須彌山百千萬匝流血没踝猶 不足以報其一日乳哺之恩豈應輕出一 語恚怒又云父母生養劬勞辛苦十月姙 娠三年乳哺長養教誨艱苦備嘗冀其成 立才藝過人以是恩念昊天難報又云若 能供養父母及家尊長柔和恭遜𩀌麤言 兩舌棄捨慳恡常修真實信能行此七法 定爲三十三天稱嘆接引使居其處然則 父兄可抵觸乎昔張義毎旦必告天謝愆 一日被攝至隂司隂君示以黒簿簿中罪 目一一皆巳勾破惟餘一事不勾細視乃 義少時於刈禾處張目反顧其父又微罵 數語以此不赦盖天律不孝之罪不通懴 悔故也義大懼即日削髪爲僧入山修道 又有李登者以四舉不第逺謁葉靖天師 請問休咎靖黙坐良久曰汝曽侵占汝兄 屋基又敢興訟至令受辱上帝巳削汝禄 籍矣後果無成而卒於此益知人於父兄 真不可輙抵觸也 賛曰 父頑母嚚負罪引慝小弃匪怨 彎弓而射不友不慈正用吾力 至誠所感天理融液未克巳私 造次荆𣗥强取强求 傳曰强取强求求之世間多有如此是以 **Interpretation** This scripture passage primarily discusses the importance of filial piety toward parents and the severe consequences of unfilial behavior. The Great Lord of the Northern Dipper (a revered Daoist deity) holds authority over blessings, misfortunes, rewards, and punishments across the Three Realms (heaven, earth, and the underworld). What he bestows is fortune; what he withdraws is retribution for wrongdoing. Buddhist scriptures also record that the Buddha once told his disciple Ananda that even if one carried one’s parents on their shoulders and circled Mount Sumeru (a sacred mountain in Buddhist lore) millions of times, shedding blood until it reached their ankles, it would still not repay the kindness of a single day of nursing. The ten months of pregnancy, three years of breastfeeding, and the toil of raising and teaching a child—such parental grace is vaster than the heavens. The scripture cites several examples of retribution for unfilial conduct: Zhang Yi repented daily to the heavens, but the underworld records still could not erase his youthful sins of glaring at and talking back to his father. Li Deng, who seized his elder brother’s land and even took the dispute to court, was warned by Celestial Master (Tianshi) Ye Jing that his blessings and rank had been stripped away—he ultimately died without achieving anything. The passage concludes with a hymn emphasizing that even if parents have flaws, children should not resent them. Forcing claims on what does not rightfully belong to oneself will inevitably invite misfortune. Many in the world make this mistake, so it serves as a stern warning. This scripture blends Buddhist and Daoist teachings on filial piety, illustrating the karmic consequences of unfilial behavior in this very life and stressing that respecting one’s parents is a fundamental aspect of spiritual cultivation. Concepts such as underworld records and the register of blessings reflect the Daoist ethical principle of "inherited retribution" (chengfu), where good and evil deeds carry consequences. 神仙試人試多不過昔曽慥於藥市遇一 道人風貌甚古手挈大瓢中貯㪷粟雜以 一丹告衆人曰吾今信手捻出毎人授汝 一粒只看有福當得吾丹自旦至暮㪷粟 巳盡而一丹獨存乃大笑世之無人遂置 丹於玉局枯㯶樹下明日㯶遂敷榮方知 道人乃吕翁也大抵世人愚迷作福者少 以福薄故無自超度況此闤闠波波汲汲 尤難其人真人之意豈欲以此而激發之 耳請爲更陳一二庶㡬强取强求者稍知 愧耻昔孫泰於義興軍置一㽵錢巳支半 忽聞有老嫗長慟數聲因召問之則曰老 婦逮事君翁于此積有年矣不幸子孫不 肖遽至破賣不無悲耳泰爲惻然明日即 求出宅復令其子掌之自此不復再至其 後有子名展進士及第入爲省郎張正議 問與种世衡善及持父喪世衡遺以汝州 田十頃固辤不受使者在途而世衡巳卒 其子用父命不復受蕪廢者凡五十年元 豐中郡守劉斐請以田給州學朝廷不許 命還种氏劉秘丞道原家極貧然一文不 敢妄取於人冬寒歸自洛陽皆無其具司 馬温公以一二衣韈及一事貂褥贐之固 辤强之乃受及至頴川悉封以反温公嘆 曰於光不受於他人其肯受乎曹修古者 四御史之一也明道初爲御史雜知因上 言請太后還政謫守興化暴死于室郡僚 及郷之賢者憐之相與率錢數十萬以贈 **Interpretation** This passage recounts several parables about how celestial beings test human virtue. The first story tells of Lü Dongbin (Master Lü) testing people at a medicine market. Carrying a large gourd filled with peck measures of rice mixed with one immortal elixir, he announced he would distribute them randomly. From dawn till dusk, all the rice was given away, yet no one received the elixir. Sighing at humanity's lack of blessedness, Lü placed the elixir beneath a withered tree, which miraculously revived the next day. This illustrates how most mortals remain ignorant—few cultivate virtue through good deeds, their karmic rewards too meager for transcendence, especially amidst worldly clamor where destined individuals are hard to find. Several tales then demonstrate virtue's rewards: When Sun Tai bought a residence and heard an elderly woman lamenting her ancestral home's sale, he compassionately returned the property. Later, his descendant Sun Zhan attained the jinshi degree and high office. Zhong Shiheng offered farmland to Zhang Zhengyi for funeral arrangements, but the Zhang family steadfastly refused. When the court sought to reclaim these abandoned fields fifty years later, they were ultimately returned to the Zhong family. Liu Daoyuan (Imperial Archivist), though impoverished, never took undeserved possessions. When Sima Guang gifted him clothing, he reluctantly accepted but later returned the untouched garments upon reaching Yingchuan. Finally, the account of Cao Xiugu stands out—as censor, he was demoted for urging the empress dowager to return governance to the emperor and died in office. Local officials and gentry pooled resources for his funeral rites. These narratives collectively reveal karma's workings, encouraging the accumulation of virtue through good deeds. 其家修古有女始笄告其母曰先人忠節 名聞天下今不幸以直言謫死且君子不 家于喪此錢决不可受以免我先人全德 哭而不謝遣之送者固請一文竟不肯受 求之天下有㡬人耶捨此一報身後安知 不爲吕翁收録耶 賛曰 負蝂困載壁蝸髙粘物貪猶爾 人欲可占而況天道𧇊盈益謙 噐滿則覆露行必沾何以見伐 虞公無厭好侵好奪 傳曰塗定辤得道者也居一石室家貯五 十萬錢戒家人無妄取去世數日前乃歸 語家人曰吾平生買物必過所售價與之 冀其間以多爲辤即以所貯錢賞其廉今 終吾身竟無一人以多爲辤者信知廉於 財者世俗果無人也竊嘗靜觀廉於財者 固少而好侵好奪者何其多耶惜其莫悟 我今好侵好奪按如佛說與盗賊同異日 受生便當得貧賤之報孰謂爲不然乎況 有冥訟卒未可脫昔陸茂與留質隣居茂 不已侵占其地質以文契蠹損官不能辯 竟爲所侵茂死數年僧有懷德者以病入 冥見茂桎梏受捶因問其故乃曰只爲侵 占留質宅基今尚拘此和尚若還切告爲 吾說與家人急令割還庶㡬早得出離僧 還言之家人即日割還質家堅不肯受地 遂成墟郁丙亦與張先隣居忽遭回禄俱 成灰燼先死奴年同邑有湯福者以病入 冥丙見福泣曰吾舊與張先隣居吾屋柱 **Interpretation** This passage recounts several cautionary tales about greed versus integrity, illustrating the principle of karmic retribution. The first story tells of a family upholding ancient virtues. When their daughter came of age, she told her mother: "Our ancestors were renowned for their loyalty and moral fortitude. Now my father has died after being demoted for speaking truth to power. A noble person should never accept money during mourning—we must not tarnish our forebears' flawless virtue by taking these gifts." She wept but refused to thank the donors, steadfastly returning all offerings. Even when messengers pleaded, she wouldn't accept a single coin. The second story describes the Daoist adept Tu Dingci dwelling in a stone chamber with 500,000 coins stored at home, warning his family never to take them improperly. On his deathbed, he confessed: "Throughout my life, I intentionally overpaid merchants, hoping they'd return the excess—I planned to reward such integrity from my savings. Yet until my dying day, not one person ever refused the extra payment. Truly, this world lacks virtuous souls!" The author reflects: Even snails know that overburdening themselves leads to collapse—how much more should humans understand the perils of greed? The Dao of Heaven invariably diminishes the arrogant while benefiting the humble, just as overflowing water spills and dew-soaked robes must drip. The parable of Duke Yu (representing insatiable greed) shows how plunderers inevitably face retribution. The third tale of underworld justice: Lu Mao seized his neighbor Liu Zhi's land by exploiting worm-eaten deeds that confused officials. Years after Mao's death, the monk Huaide encountered his shackled spirit suffering infernal punishment. Mao begged the monk to urge his family to return the land immediately. Though the family complied, Liu's descendants refused to accept it, leaving the plot abandoned forever. Another account tells of neighbors Yu Bing and Zhang Xian—after a fire, Zhang's ghost lamented to their fellow townsman Tang Fu how Yu had stolen his family's land years before. These narratives collectively demonstrate how greed and usurpation invite calamity—whether through earthly punishment or posthumous damnation. The cyclical Dao of Heaven reduces excess to supplement deficiency—those insatiable will ultimately reap what they sow. 址已盡吾界簷溜所滴實張先所有吾利 其地巧訟于官竟强奪之所奪不過三尺 而幽冥之譴不謂乃爾吾今已伏辜矣約 使家人還之然張先之子見已徙居陜府 吾兒亦流落寓居建昌況幽冥路隔加以 道路遥逺非君無以通逹此意切吿爲吾 一岀拉吾兒令急割還庶㡬一叚事了不 然拘此無由出離福還言之由是傳播嗚 呼二人報應昭彰如是豈隂司故以警于 世耶當知好侵好奪無有不招惡報 賛曰 爭田遜畔一念權輿爭則不足 遜則有餘意見少羌隘曠頓殊 蝸角所競蚊睫之居逹人大觀 八荒爲衢虜掠至冨 傳曰所謂虜掠非因兵火安得有之但凢 處官而侵漁百姓剽竊公帑即虜掠也不 聞撲滿之說乎按西京雜記在漢書名之 曰缿顏師古釋缾也其缾以陶爲之有竅 可内而不可出人以貯錢逮其滿撲而取 之故云撲滿多藏厚亡豈不然乎當其聚 時惟恐不滿洎至錢滿撲碎乃巳缾破錢 盡兩皆成空昔劉承勲爲德昌宫使李氏 承吴王基緒保有江左久籠山澤之利國 帑甚冨德昌宫乃其外府也金帛多貯其 中簿籍殽亂不可鈎考承勲專掌庫事乃 盗用無筭窮奢極侈冨冠一時家畜聲妓 多至百數嘗指妓中一青衣曰此女奴教 其優劇止學師巫持刀勑水一藝所費巳 **Interpretation** This scripture recounts a cautionary tale about retribution for forcibly seizing another's land: A corrupt official, coveting a mere three feet of land, used his government position to unlawfully seize Zhang Xian's property through litigation. In the afterlife, he suffered severe punishment in the underworld and was compelled to send a message through intermediaries, begging his family to return the land. However, by this time Zhang Xian's son had relocated to Shanfu prefecture while the official's own son had wandered to Jianchang - separated by the boundary between yin and yang realms, communication became impossible. The tormented soul pleaded with the messenger to relay his desperate request for his son to immediately return the land, lest he remain eternally trapped in underworld punishment. The text emphasizes a profound moral: those who use power to seize others' property will inevitably face karmic retribution. This mirrors the Han Dynasty parable of the "Puman" - an earthenware money jar that could only be filled but never opened. Corrupt officials hoard wealth obsessively, yet like the shattered jar, their ill-gotten gains ultimately come to nothing. The scripture cites Liu Chengxun as an example: while managing the Dechang Palace treasury, he embezzled extravagantly, maintaining a lavish lifestyle with hundreds of singing girls in his household. Yet all his stolen wealth eventually vanished like coins spilling from a broken Puman jar. Through these historical accounts and parables, the scripture warns that violent seizure and insatiable greed ultimately bring self-destruction. As the concluding verse observes: petty men quarrel endlessly over trifling gains with narrow minds, while the enlightened perceive the world as open pathways. Those who enrich themselves through plunder will inevitably share the Puman's fate - left with neither wealth nor humanity, just like the shattered fragments of a broken jar. 二千餘緡即此而觀冨可知也及金陵平 太祖薄其爲人止令爲一鎮將竟至貧困 餓死街中然則虜掠至冨終能享乎況身 後之報有三惡險道爲可畏者按成都記 昔文潞公出判長安一日到犇牛堰堰牛 作人語稱潞公名曰我與文彦博二十年 同官今日有何面目復出見之堰卒以吿 公命牽至牛一見公即伏地垂頭淚下如 雨鞭亦不起公大嘆曰此公平生好偷官 錢今日果獲此報因命宅庫支與二十貫 錢俾增其料當知虜掠至冨徒自墜也 賛曰 不辯禮義萬鍾盗粟白晝攫金 禦人於國匵而藏諸惟恐不足 施及孫子田廬是鬻瞻烏爰止 于誰之屋巧詐求遷 傳曰㓜而學之壯而行之貴行巳也況登 仕版又與處郷不同忠直公廉乃吾本事 今也永遷而先濟以巧詐則心術巳自不 是置之廊廟能忠直乎岀而臨民能公廉 乎姦邪傾奪闒茸駔儈正是此軰是以太 上特著于篇而前軰大老亦多抑而不用 若夫恬退之士則道充乎内用見乎外其 銖視軒冕塵視金玉雖欲處以要職不由 其道亦不進也李垂明道中知絳州解官 㱕闕閤門祗候李康伯謁曰舜工文學議 論稱於天下諸公皆欲以制誥處公惟宰 相以未曽相識故未獲耳盍一見之垂曰 我若謁丁崖州則乾興初巳爲翰林學士 **Interpretation** This passage recounts several karmic retribution stories that admonish people to uphold integrity and avoid ill-gotten gains. After the pacification of Jinling, there was a man who had grown wealthy through plundering. Emperor Taizu (referring to Zhao Kuangyin of the Song Dynasty) despised his character and granted him only a minor military post. In the end, the man died destitute and starving on the streets. This illustrates that wealth obtained through robbery cannot be enjoyed for long—let alone the retribution awaiting in the afterlife. A story recorded in Chengdu is even more thought-provoking: When the renowned statesman Wen Yanbo served in Chang’an, a buffalo at a dam suddenly spoke in human language, claiming to have once served in the same court as Wen for twenty years. Upon hearing this, Wen had the buffalo brought before him. The moment the animal saw him, it knelt and wept. Wen sighed, saying that this man had embezzled public funds in his past life and thus suffered such retribution. He then ordered the buffalo to be given extra fodder. The passage concludes with a rhymed summary: Those who disregard propriety and righteousness may steal ten thousand measures of grain, seize gold in broad daylight, or hoard state treasures for themselves, yet it will never be enough. In the end, even their descendants’ lands and homes will be lost. Like crows flying overhead—who knows whose roof they will land on?—this implies that ill-gotten wealth will inevitably scatter. The text then turns to the principles of governance: One should study the teachings of sages from youth, and as an official, cultivate moral character even more diligently. In court, one must be loyal and upright; in governing the people, impartial and incorruptible. Those who rise through deceit and cunning have twisted hearts—how could they be good officials? The Supreme Lord Laozi (Taishang Laojun) explicitly warns of this in the scriptures, and virtuous ministers throughout history have rejected such people. Truly indifferent to fame and wealth, their inner fulfillment naturally radiates noble virtue. They regard official positions as rust and money as dust—even if offered high rank and generous salaries, they would never compromise their principles. Finally, the example of Li Chui is given: During the Mingdao era of Emperor Renzong of Song, Li served as the prefect of Jiangzhou. After resigning and returning to the capital, someone urged him to visit the prime minister, Ding Wei (Ding Yazhou), to seek a higher post. Li replied, "If I had wanted to flatter the powerful, I could have become a Hanlin Academician as early as the Qianxing era." This demonstrates that those of true integrity would rather remain without office than betray their principles. 矣今巳老大毎見大臣不法輙面折之安 能隨羣逐隊趍炎附熱看人眉睫以冀推 輓乎侯叔獻初爲一尉縣多盗賊一日有 强盗十六人經其邑叔獻盡擒獲親押至 府時季絢尹開封慰諭之曰公之才能吾 所深知可一見本府推官當與同狀論薦 叔獻曰本以公事至府事畢歸邑若投謁 求薦非某志也竟不一見譚端明世勣爲 秘書正字時蔡京得政其子攸提舉修書 館中謟事者皆越次陞擢獨世勣編書竟 日泊如也六年不遷一官狄宻學在河中 時内臣旁午有矜權寵者欲引援之斐答 以他語巳而謂所親曰吾湘潭一寒士令 官至侍從晚節安能夤縁近倖以希進哉 即謝絶之嗚呼若數君者恬退如此而擢 用乃如此豈待巧詐而後然耶 賛曰 惟噐與名天命天秩惟德與才 名噐不失爲臣之道公廉忠實 劉曄 **Interpretation** Now that I have grown old, whenever I witness ministers behaving improperly, I always point out their faults to their faces. How could I possibly drift with the current, fawn upon those in power, or act according to others' whims just to seek promotion? Here are stories of several upright officials: When Hou Shuxian first served as a county captain, banditry was rampant in his district. One day, sixteen robbers passed through his jurisdiction—he captured them all and personally escorted them to the prefectural office. The Kaifeng prefect Ji Xuan advised him: "I recognize your talents clearly. You ought to meet our judicial officer, and together we'll recommend you." Hou replied: "I came here on official business, and I'll return to my county after completing it. If I deliberately seek an audience to request recommendation, that would go against my principles." In the end, he never visited the judicial officer. When Tan Shiji served as a proofreader in the Imperial Library, Cai Jing was in power, with his son Cai You overseeing the compilation bureau. Sycophants who curried favor received rapid promotions, yet Tan devoted himself solely to editing texts, content with his duties. For six years, he never received a single promotion. While Di Mi served in Hezhong, eunuchs frequently passed through. One powerful figure attempted to recruit him, but Di deliberately changed the subject. Later, he told his relatives: "I was but a poor scholar from Xiangtan. Now that I've risen to an attendant's position in my later years, how could I cling to the powerful for advancement?" He promptly declined the offer. Alas! These gentlemen were so indifferent to fame and gain, yet they still attained important positions. Must one really rely on crafty schemes to succeed? The eulogy states: Position and reputation are ordained by Heaven. Only those with virtue and ability can live up to their reputations. The way of a minister lies in fairness, integrity, loyalty, and simplicity. Though Liu Ye was cunning, he died in anxiety and fear; though Ding Wei was artful, he was ultimately banished. (Through these historical accounts, this passage illustrates the Daoist concept of "Supreme Response" (Taishang Ganying): One should maintain moral integrity without currying favor, and Heaven will naturally provide due recompense. Those who gain through flattery and deceit ultimately reap misfortune.) 憂死敗於智術丁謂巧心 終於貶黜太上感應篇卷之二十 --- 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/20/