《太上感應篇》Vol. 22

This passage recounts several stories illustrating how marital relationships influence family destiny, emphasizing the importance of heeding virtuous wives while warning against being misled by unworthy concubines.

The first story tells of Shen Ze, who abandoned his studies at twenty-five to pursue wealth. His virtuous wife, Shi-shi, repeatedly advised him to no avail, until she tearfully pleaded with his parents: "All our relatives’ daughters have married scholars, yet my husband refuses to study. I feel ashamed even returning to my family home." She prepared tuition and begged his parents to hire a tutor. Five years later, Shen Ze passed the imperial examinations and rose to the rank of zhenglang (a sixth-grade official). This demonstrates how a virtuous wife’s counsel can truly aid a husband’s advancement.

The second, cautionary tale involves Wang Du, who remarried Gao-shi after his first wife’s death. His son Wang Jing, born of the first wife, treated his stepmother with deep disrespect. Years after Wang Du’s passing, Wang Jing’s two grown sons died suddenly in succession, and he himself went blind. Only then did he repent: "This is all because Shuiqiu-shi (his stepmother) and her brothers poisoned my mind." From then on, he hobbled on a cane to pay respects to his stepmother morning and evening—but it was too late. Both he and Shuiqiu-shi eventually fell ill and died. Such is the calamity of heeding unworthy wives and concubines.

The passage concludes with an allusion to the Zuo Zhuan: Zhao Shuai (a wise minister of Jin during the Spring and Autumn period) rigorously scrutinized candidates for office, knowing that even recommendations from virtuous men could prove unreliable. Just as excessive Yin energy suppresses Yang, allowing women to meddle in governance (as with Xu Yanbo of the Tang Dynasty, who erred by listening to his wife) invites disaster—much like Yong Jiu (a minister of Zheng) met his downfall.

Buddhist teachings from the Tibetan Canon are also cited to explain parent-child karma: A fetus undergoes seven-day developmental stages in the womb, transforming from something resembling lotus roots to curds, then socks, then warm stones. By the fifth week, the life-sustaining wind (a Buddhist term for the vital Qi that animates life) stirs the fetus’s growth. These details underscore how familial bonds shape an individual’s fate.

This scripture details the fetal development process in the mother's womb, describing each seven-day phase. It explains how various organs and limbs gradually form, with different "winds" (referring to vital energies or Qi) playing specific roles in this process.

During the fifth seven-day period, the five main body parts—two arms, two legs, and head—begin to appear. In the sixth and seventh weeks, a wind called "rotation" takes effect, forming the four limbs (hands and feet). By the eighth seven-day phase, twenty-four finger and toe segments emerge. The ninth week sees the formation of nine orifices: eyes, ears, nostrils, mouth, and the two lower excretory openings.

At the tenth seven-day mark, a wind named "universal gate" solidifies the body as internal organs start developing. The eleventh week brings connection between upper and lower Qi flows. During the twelfth phase, large and small intestines form. By the thirteenth week, the fetus becomes aware of hunger and thirst, absorbing nourishment through the umbilical cord. The fourteenth seven-day period witnesses the growth of six hundred channels throughout the body's front, back, and sides. In the fifteenth week, twenty additional channels emerge, totaling eight hundred respiration-related vessels.

The sixteenth phase features the "nectar wind" which positions the eyes and clears respiratory pathways. During the seventeenth week, the "hair-brush wind" opens all orifices including eyes, ears, nostrils, mouth and throat. The eighteenth seven-day period brings the "stainless wind" that purifies the six sensory roots (eyes, ears, nose, tongue, body and mind). By the nineteenth week, four sensory organs (eyes, ears, nose, tongue) complete development, acquiring the three vital elements: physical form, life force, and consciousness.

At the twentieth phase, the "steadfast wind" forms twenty toe joints along with two hundred major bones and numerous minor bones throughout the body. The twenty-first week's "generative wind" initiates muscle growth, followed by the twenty-second week's "flowing wind" that produces blood. Skin develops in the twenty-third week, gaining luster by the twenty-fourth. Blood nourishes the entire body in the twenty-fifth week, while the twenty-sixth sees hair, nails and channels becoming interconnected. By the twenty-seventh phase, hair and nails reach full development.

During the twenty-eighth week, the fetus develops awareness of eight external phenomena: dwellings, gardens, ponds and rivers. Skin pigmentation (whether dark or light) appears in the twenty-ninth week. From the thirty-first to thirty-fourth weeks, the body continues expanding. Limbs achieve complete form by the thirty-fifth phase. In the thirty-sixth week, the fetus grows restless in the womb. The thirty-seventh week brings three distinct aversions: to filth, foul odors and darkness, with new winds emerging in the thirty-eighth phase.

This scripture primarily expounds on parental nurturing grace and the filial duties children should fulfill, illustrating through several stories the grave consequences of violating filial piety.

It first describes the developmental process of a fetus in the mother’s womb: a wind called "Blue Blossom" (Lanhua) helps the fetus stretch its arms, while another named "Descending" (Quxia) turns the baby head-down toward the birth canal. The merit of parents in nurturing life is comparable to the creative power of Heaven and Earth—such grace is no trivial matter. After birth, parents must bathe and nurse the child on time, tend to illnesses promptly, and support them while learning to walk, all so they may grow into adulthood. Later, they teach boys to study and girls needlework until marriageable age, expending immense effort to arrange weddings.

The text then notes that human life is fleeting and impermanent; the time one has to care for one’s parents is actually very limited. If the chance to fulfill filial duties is missed, the separation of life and death will render repayment forever impossible. The scripture cites the example of Liu Jiande: when his mother fell ill, his domineering wife sent the elderly woman to a nunnery, assigning only two maids to care for her. After his mother’s death, Liu raged at his wife, vowing to accuse her in the underworld. Within days, both husband and wife died. During the wife’s encoffining, thunder suddenly roared, her corpse split open at the abdomen, and a foul stench filled the air, driving even relatives to flee. This demonstrates how heeding a wife or concubine’s words to defy parental teachings is a grave transgression.

Finally, two allusions are invoked: first, Xie Shaoyuan’s wife wept bitterly over losing an old hairpin made of yarrow stalks, expressing nostalgia for the past; second, while fishing with Lord Longyang, the Wei king saw his companion shed tears upon realizing that newly caught fish might replace earlier ones—just as he feared being cast aside should a new favorite gain favor. Both stories metaphorically warn children against favoring the new while neglecting the old, urging them to forever remember parental kindness.

The concluding verses emphasize the importance of prenatal education and admonish children to conduct themselves prudently, never forgetting their roots. Through concrete examples, the text repeatedly underscores the principle that "of all virtues, filial piety comes first," and violating it inevitably invites retribution.

Here are two stories about remaining true to one's roots, along with profound insights into the meaning of "studying and practicing in due time."

First is the story of Zhang Shixun (posthumous title Wénjié). While serving in court, Empress Dowager Zhuangxian noticed his two elderly and plain-looking maidservants and ordered the Lady of the Enfeoffed State to replace them with young, beautiful ones. Upon learning this, Zhang pointed to his old servants and said: "They've served me for many years. If dismissed, they'd have nowhere to go. As for those young beauties—they're still unmarried. What future would they have following an old man like me?" That very day, he petitioned the Empress Dowager to arrange marriages for them.

Next is the tale of Fan Zhongyan (posthumous title Wénzhèng). When transferred from his post as Vice Director of the Ministry of Personnel, he took three maidservants with him. After rising to become Chancellor, he kept these same attendants throughout his final decade—neither adding nor replacing any. Such loyalty to old companions is rare indeed, yet this only partially reveals these two virtuous men's noble character.

The commentary summarizes: When one doesn't abandon old acquaintances, the people's virtue (De) remains pure. It's like not discarding worn curtains, never forgetting wives and friends who shared hardships, or refusing to disdain old possessions. Though the world may harbor fickleness, heavenly principle won't tolerate it.

The passage then elucidates the true meaning of the Analects' opening line: "To study and practice in due time." Genuine learning values practice—without application, it isn't true study. What the mind conceives must be enacted; when situations arise, one must employ what's been learned—this is "practice in due time." Learning isn't merely reading books: filial piety, fraternal duty, universal love, cautious speech, and drawing near to the virtuous—all constitute study. Sadly, people fail to practice thus, instead speaking one way while acting another.

Like the Śūraṅgama Sūtra's ten evil habits—lust, greed, arrogance, anger, deceit, delusion, resentment, prejudice, injustice, and contention—these wicked tendencies lead to rebirth in hell or the animal realm after death.

Finally, the example of Yu Daoji: long ill without recovery, he prayed to the True Lord of Preserved Life. The deity revealed that despite his high position, Yu had defied heavenly principle through arrogance and duplicity. From youth to adulthood, he'd accumulated no virtue (De) while persisting in wickedness. With crimes already judged and death imminent, his belated attempt at moral cultivation came too late.

(Notes: "Zhuangxian" refers to Empress Liu of Emperor Zhenzong; "Lady of the Enfeoffed State" indicates an aristocratic title; "Wénjié" and "Wénzhèng" are respective posthumous names; "Śūraṅgama" refers to the Śūraṅgama Sūtra.)

Through several historical stories, this passage warns people to make their words match their actions and to practice integrity and self-restraint; otherwise, they will ultimately suffer the consequences.

It begins by saying that when someone’s words and heart do not agree, they have already violated the laws of Heaven. Yan Hui, Confucius’s disciple, exemplifies the right path: a pure heart and words that accord with one’s actions. If you say one thing while thinking another, should you not feel ashamed?

The passage then gives three negative examples to show the consequences of greed and deceiving one’s superiors.

The first is the story of Cao Han. When he was sent on a mission to Southern Tang, he was insatiably greedy, even claiming the silver dishes used to serve food. Later, when the ruler of Southern Tang was forced to entertain him with gold and crystal vessels, Cao Han found ways to take those as well. On returning to court, he falsely claimed he would present them to the emperor, but kept them for himself. Later, he was accused of extorting wealth from the people. Though he escaped the death penalty, he was exiled, and after his death his descendants fell into poverty and became beggars.

The second is the story of Liang Jiong. When he was sent to Southern Tang, he too was greedy. He accepted gifts only when they came in gold or silver vessels, refusing anything presented in other containers. He acquired even more wealth than Cao Han.

The passage concludes that loyalty and integrity are fundamental duties of a minister. People who greedily amass wealth and deceive their ruler are sure to fall into ruin soon, and their descendants will suffer as well. These historical lessons show that those who violate the laws of Heaven and let their words diverge from their intentions will ultimately reap what they have sown.

(Note: “Master Yan” refers to Yan Hui; “the Central Ruler” refers to Li Jing, ruler of Southern Tang; “the Later Ruler” refers to Li Yu, the last ruler of Southern Tang; and “Taiping Xingguo” was the reign title of Emperor Taizong of Song.)

This passage recounts several historical anecdotes illustrating the principle of karmic retribution:

The first account describes how those who harm the nation for personal gain ultimately reap what they sow, while those who maintain loyalty and integrity preserve their blessings. It's like officials who feign probity while practicing corruption through deceitful means, contrasted with truly upright administrators who steadfastly uphold moral principles (Dao).

The second story concerns Northern Song scholar-official Shi Jie. When slandered posthumously as having faked death to join northern tribesmen, the imperial court ordered his coffin exhumed. Transport Commissioner Lü Jujian wisely cautioned that while an empty coffin would prove guilt, finding the corpse would disgrace the court for desecrating a grave. Emperor Renzong later realized this was the calumny of minister Xia Song and released Shi's family. Significantly, when Xia Song died, the emperor ordered the removal of his burial face-covering - scholars widely regarded this as karmic retribution for his attempt to exhume Shi's coffin.

The third narrative demonstrates the destructive power of rumors through classical allusions: malicious words spread with the speed of relay horses, where casual remarks can spark disasters. Like Zeng Shen's mother who abandoned her loom after hearing "Zeng Shen killed a man" three times, or arrows that four horses cannot retrieve, these stories warn how harmful speech causes irreversible damage like flying arrows.

Collectively, these accounts embody the core teaching of the Treatise on the Response of the Dao (Taishang Ganying Pian): retribution for good and evil follows like shadows. Whether through corruption, false accusations, or rumor-mongering, perpetrators ultimately suffer consequences, while those upholding righteousness (De) and discernment receive benevolent rewards.

This scripture addresses two key aspects of moral conduct:

Regarding "claiming righteousness by slandering others":

A truly upright person must first rectify their own conduct. To appear righteous by defaming others while failing to cultivate personal integrity is but a base act of exposing others' flaws. The text cites the case of Zou Hao, who suffered punishment for forthright remonstration yet was suspected of feigning righteousness. It also recounts the tragedy of Li Shuqing: slandered by colleague Sun Rong with accusations of incest, Shuqing and his sister committed suicide in succession. Sun Rong was later struck dead by lightning, his corpse repeatedly blasted by thunderbolts. This illustrates how slandering others not only incurs celestial wrath but invites public condemnation.

Concerning "claiming righteousness by blaspheming deities":

Confucius taught reverence toward spirits without frivolous discourse. Deities embody innate wisdom and integrity—to blaspheme them while professing personal righteousness constitutes fundamental moral corruption. Genuine integrity arises from inner cultivation, requiring no demonstration through attacking others or divine beings. The text emphasizes how ancient gentlemen would refrain from malicious words even when severing ties, and how remonstrators would burn their draft memorials to avoid reputation-seeking—these exemplify the conduct worth emulating.

Both passages demonstrate that true righteousness means strict self-discipline and magnanimity toward others, not self-promotion through attacking people or deities. Slander and blasphemy inevitably invite retribution—a core Daoist ethical admonition regarding moral cultivation and cosmic justice.

This passage tells two stories about the consequences of showing contempt for spirits and gods. The first concerns Ruan Zhan, a celebrated scholar of the Jin dynasty who firmly maintained that ghosts did not exist. One day, a stranger came to debate him. They talked about all manner of things, and Ruan Zhan answered every point with ease. When the conversation turned to spirits and gods, he still insisted that there were no ghosts in the world. The stranger suddenly changed expression and shouted angrily, “The sages of antiquity all acknowledged that spirits and gods exist, yet you stubbornly claim they do not? I’ll tell you: I am a ghost!” As soon as he had spoken, he took on a terrifying appearance and vanished. Ruan Zhan was so frightened he could not speak. A little over a year later, he died.

The second story is about the Buddha’s disciple Śāriputra, the Arhat foremost in wisdom. While he was on Mount Gṛdhrakūṭa, or Vulture Peak, a wicked ghost named Upagāḍha threatened to strike the head of a newly tonsured monk. Sure enough, Śāriputra suddenly developed a headache. Maudgalyāyana, the Arhat foremost in supernatural powers, told him, “The ghost Upagāḍha is striking your head. This ghost could shatter the whole of Vulture Peak. The fact that you feel only a headache is thanks to the merit of your practice; an ordinary person would have been crushed to pieces.”

The passage closes with the story of King Tang’s campaign against Jie, the last ruler of the Xia dynasty. Jie’s first crime was his disrespect toward the spirits. Heaven and Earth, the soil and grain deities, and the sun, moon, and stars all have established rites of sacrifice. One should keep away from illicit shrines and sacrifices that do not accord with proper ritual. Confucius, too, upheld this principle.