--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 22 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/22/" canonical: "https://daozang.app/en/text/KR5f0001/juan/22/" 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. 22 Taiqing 太清部 · Vol. 22 / 30 · 4,154 characters ## Vol. 22 / 30 太上感應篇卷之二十二廉十一 李昌齡傳鄭淸之賛用妻妾語 傳曰荀子曰妻子具而孝衰於親中下之 人率以如此若夫賢婦豈其然乎沈澤之 年二十五即廢學謀利其妻石氏最賢力 諌不聽乃苦告翁姑曰新婦姑姊皆嫁爲 士人妻令沈郎不肯讀書令媳婦歸寧羞 見親戚今日備束脯乞爲擇師勉令就學 不敢望其亨逹但成一好秀才不辱門下 亦賢夫矣翁姑從之後五年澤之果豋第 官至正郎賢矣哉石氏言念如此而收效 果如此其不賢者曷不以此爲法而乃悍 妬䧟夫於惡乎不聞水丘之事乎度支員 外郎王瀆再娶髙氏前妻子經大不孝奉 養殊闕瀆死數年經有二子皆巳成立相 繼暴卒經亦䘮明始悔前非克巳反善每 自言曰此皆水丘婦及其兄弟教我使我 至此毎旦及夕必䇿杖詣母定省髙氏力 止終不輟經卒水丘婦亦病癩卒若經者 真所謂用妻妾語違父母訓者也幸巳知 悔尚至如此若不知悔更當如何 賛曰 趙衰守原寺人薦進問而得賢 猶不可訓陽之從隂理則非順 羙甚徐公言以私徇謀及婦人 雍氏尤信違父母訓 傳曰按藏教父母及子有相感業神乃入 胎依地水火風衆縁和合漸得増長一七 日如藕根二七日如稠酪三七日如鞋韈 四七日如温石五七日有風觸胎名攝持 **Interpretation** 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. 兩臂兩脛及頭五種相現六七日有風名 旋轉兩手兩脚四相現八七日手足十指 二十四相現九七日眼耳鼻口及下二穴 大小便處九種相現十七日有風名普門 吹令堅實及生五臟十一七日上下氣通 十二七日大小腸生十三七日漸知飢渴 飲食滋味皆從臍入十四七日身前身後 及左右二邊各生一百五十條脉十五七 日又生二十種脉一身之中共有八百吸 氣之脉至是皆具十六七日有風名甘露 皆爲安置二眼通諸出入息氣十七七日 有風名毛拂能令眼耳鼻口咽喉胸臆一 切合入之處皆得通滑十八七日有風名 無垢能令六根清淨十九七日眼耳鼻舌 四根成就得三種報曰身曰命曰意二十 七日有風名堅固二脚二十指節乃至一 身二百大骨及諸小骨一切皆生二十一 七日有風名生起能令生肉二十二七日 有風名浮流能令生血二十三七日生皮 二十四七日皮膚光恱二十五七日血⬤ 滋潤二十六七日髪毛爪甲皆與脉通二 十七七日髮毛爪甲悉皆成就母所飲食 行住坐卧兒皆辛苦二十八七日生屋園 池河等八想二十九七日各隨自業或黧 或白三十七日黧白相現三十一七日至 三十四七日漸得増長三十五七日支體 具足三十六七日不樂住腹三十七七日 生不淨臭穢黑暗三想三十八七日有風 **Interpretation** 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. 名藍花能令長舒兩臂轉身向下次有一 風名趨下能令頭下足上以向生門然則 父母生育功侔造化其爲恩也豈爲小哉 洎至生矣又須湔濯以時乳哺無缺疾病 救療臨履扶持然後得成爲人旣成人矣 又須男教以學女則教以女工迤邐長成 婚嫁時至擇婚辦嫁耗精損神事尚未周 晚景巳逼況人命無常流光易失今日雖 存明日難保正令曾閔報德之日已自不 多萬一蹉過生死永隔不復永報之日茍 有訓誨其可輙有所違昔劉建德所生母 病其妻送至尼寺遣二婢供侍湯藥母不 樂徃妻甚悍劉不能制母死乃大罵曰我 必訴汝於隂不數日妻卒數日劉卒妻方 大殮忽震霆一聲腹皆拆裂臭聞數里雖 至親亦皆走避無一在者然則用妻妾語 違父母訓是可然乎(元漏七七今用法苑/珠林其日乎足掌生) 賛曰 厲人生子恐肖其貌欲其夙成 古有胎教舍曰詈言無匪忠告 䄂簡當持義方冝蹈爲人子者 胡不慥慥得新忘故 傳曰謝少原之婦刈薪而失蓍簪哭其哀 或問其故則曰不忘舊也此事遂收入文 選魏王與龍陽君共船釣魚得十餘枚盡 棄之君乃泣曰王始得魚甚喜後得益多 遂至棄前所得今臣得拂枕席爵至人君 四海之内美人甚多聞臣得幸畢褰裳而 趍臣亦同所得魚將棄去矣烏得無涕王 **Interpretation** 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. 乃令曰敢言羙人者族此亦收入文選大 抵人貴不忘其初得新忘故即忘初也造 怨掇禍端起乎此孰謂無害乎昔張文節 在政府國封時節入見莊獻莊獻見其二 婢陋甚因命國封令爲别置少者國封如 戒文節一見乃指二老婢謂曰此皆久在 左右若遂出之則無所歸矣如今姝者皆 未笄嫁與少年前程未可量若使守一老 翁何益於事即日面奏嫁之范文正以吏 部員外郎出守時有三婢從及官太歷二 府乃至于薨凡十年不増一人亦未嘗輙 易賢矣哉此固厚德然不足以盡二公盛 美即此而觀則其他皆可知也 賛曰 故舊不遺民德歸厚帷蓋不棄 猶念其久糟糠之妻貧賤之友 故劒弗求短檠何有世事或然 天理則否口是心非 傳曰論語一書學而時習一語獨冠其首 大抵學貴乎習不習不足爲學念起于中 即念而習事至于前即事而習即時習也 所謂學也不惟讀書但凡入孝出悌泛愛 謹信乃至親仁皆爲學也惜人不此是習 而乃以口是心非爲習不聞楞嚴所謂婬 習貪習慢習瞋習詐習誑習怨習見習枉 習訟習如是十習死後皆當受地獄六畜 之報昔𢈔道季以久病醮告保命真君曰 𢈔道季身處陽官貴勢不能順天用法憒 憒慢信心口不同自少及長善功無一積 惡不改罪目巳定死在旦夕方欲修德以 **Interpretation** 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.) 求濟免不巳晚乎數日果卒嗚呼當其口 是心非時安知巳得罪於天乎 賛曰 顔子之過於心不貳言出于口 乃與心異方其矢詞寜不内媿 鹿馬附姦鳯爵獻媚又其甚者 足香之𩔖貪冒於財欺罔於上 傳曰忠也廉也人臣大節令乃貪冒其財 而又敢欺罔其上所爲如是臣節安在多 見旋踵破敗而子孫狼狽者必矣昔曹翰 奉使江南中主日以食物𤤽果餉翰翰必 連器血合圓悉留之旣而純銀果合都盡 間用稜合即不受中主不得巳令近臣督 工匠鍜金造器用猶不足一日宴於便殿 出兩副水晶盤盞以爲飲器翰屢目之因 以賜翰猶曰此𤤽異之物歸當以獻天子 父母若見必欲取之柰何中主又加賜二 副前後所獲無慮數十萬及南征所掠金 寳亦鉅萬且上言曰臣於頴州造一佛寺 鄉見廬山東林寺寺有五百鐵羅漢願載 以歸上許之於是調發官船十餘艘載其 所獲各以羅漢置其上時人目爲押綱羅 漢太平興國初爲威逺軍節度强取民間 絲帛菽粟爲汝隂令孫崇望所奏獄具免 死流登州家籍于官死後數年子孫有乞 丐於海上者梁逈以閤門使使江南亦冒 于貨誅求無度及後主餉以時果食物若 貯以金銀雜寳之器逈則喜而受之茍或 貯以他器則怒而不受前後所獲尤倍於 **Interpretation** 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.) 翰上聞大怒尋亦得罪與其如此而旋踵 破敗孰若忠廉有守永保冨貴乎 賛曰 利則危國義不忘君苟志於義 廉潔忠勤處心以利姦欺自文 裝槖歸報鞭靴表聞貪廉忠僞 義利之分造作惡語䜛毀平人 傳曰人本淵淸玉潔我若造爲惡語以讒 毁之萬一不獲昭雪罪其輕乎或至反受 冝也石介以黨議起罷監歸徂徠山得病 而卒㑹山東舉子孔直温謀反或云直温 嘗從介學於是夏英公曰仁宗曰介實不 死北走胡矣尋有㫖將介妻子盡行編管 又出中使令與京東部剌史取發介棺以 驗虛實時吕居簡爲轉運謂中使曰令發 冡而棺空則介果北走矣雖孥戮未足爲 酷萬一屍在未嘗叛去即是朝廷無故剖 人冡墓何以示後世耶於是與中使計議 但責凶肆人及會葬門生親識軍令狀以 應詔旣而奏上仁宗亦巳悟英公之譛㝷 有㫖放介妻子還郷人皆多居簡之有識 未幾英公死仁宗將徃澆奠呉奎曰夏竦 多詐果巳死耶仁宗憮然旣奠復躊蹰者 久之於是命大閹去竦面羃以驗是否一 時士夫皆謂剖棺之報嗚呼夏竦欲破介 棺而身死亦去面羃破棺去羃相去一間 孰謂一語之惡爲報乎 賛曰 常情不羙喜聞是非一語之醜 郵傳四馳或出諧謔以資笑嬉 樂謗盈篋曾母下機流矢中人 駟不及追 **Interpretation** 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. 毀人稱直 傳曰立身行巳要當行其在我者必使正 直無諸邪曲斯爲直矣茍或身未能直但 以毀人爲直則近乎訐烏得謂之直哉昔 鄒浩以極諫得罪世猶疑爲賣直張繹先 生曰君子之於人也當於有過中求其無 過不當於無過中求其有過世皆以爲知 言夫爲人如鄒浩可謂無愧以諌得罪不 失爲忠世猶疑爲賣直以此觀之當知毀 人稱直者不惟得罪於太上先當得罪於 清議也竊嘗論之毀之一字最爲惡毒甚 至妄有汙衊使人無以自辨徃徃有不測 之禍起乎其間咎當誰執其爲罪也豈爲 輕乎李叔卿爲郡功曹最號廉謹同僚嫉 之有孫容者宣言於衆曰叔卿妻其妹在 吾視之狗彘也夫何足道由其一語事遂 傳播叔卿坐此抑欝不得志遽至自殺其 妹亦悲憤詣府門一哭遂自經不數日忽 雷雨暴作震霆一聲則孫容已斃於雷斧 之下置屍於叔卿之門及葬雷又發冡竟 至腐爛骨肉狼籍世之好毀者豈慮此乎 賛曰 古者交絶不出惡聲諌必焚草 懼其沽名直雖正道訐豈人情 羊證安忍麟經畹成耻言人過 漢俗致平罵神稱正 傳曰孔子不語恠力亂神又曰敬鬼神而 逺之不語者不欲輕議也敬即畏也聖人 尚爾況餘人乎神也者聦明正直者也爾 自稱正神不正乎爲人而正自當如此何 **Interpretation** 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. 預於神乃敢慢罵不聞阮瞻之事乎阮瞻 作無鬼論忽有一客踵門求見相與談論 名理才辨瞻不能折良久論及鬼神瞻復 堅執不以爲有客忽作色罵曰鬼神之事 上古聖賢皆以爲有子獨抗言執以爲無 吾即鬼也忽變爲異形須㬰消滅瞻嘿然 心沮歲餘遂卒然則罵神稱正是可爲乎 又不聞舍利弗之事乎昔舍利弗在耆闍 崛山時有一鬼名優波伽吒語伽吒鬼曰 此人今日新剃鬚髮吾當徃打其頭旣而 舍利弗果患頭痛目連告曰此優波伽吒 鬼打汝頭也此鬼打耆闍崛山能令碎如 糠糩況打人而不苦痛乎汝真大德大力 人也不然則應手粉碎矣嗚呼此果位人 也但以新剃鬚髪尚爲所侮況身未必正 者乎正令身正何預於神乃敢罵之戒哉 賛曰 成湯數桀首曰慢神天地社稷 日月星辰國有常祀禮典是循 祭非其 **Interpretation** 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. 鬼淫祠勿親敬而逺之 孔訓可遵太上感應篇卷之二十二 --- 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/22/