《太上感應篇》Vol. 23

This passage discusses the dire consequences of defying natural order and human ethics through perverse actions. It cites the perspective of Shi Que, a senior official from the Spring and Autumn period, who identified six types of transgressions: the inferior harming the superior, the young bullying the elderly, outsiders alienating close kin, new acquaintances sowing discord among old friends, the weak encroaching upon the strong, and licentiousness undermining moral principles. Conversely, six harmonious behaviors aligned with cosmic principles are: benevolent rulers with dutiful ministers, kind fathers with filial children, and caring elder brothers with respectful younger siblings.

Two cautionary tales follow: Fan Wei, a wealthy Chang'an merchant who falsely claimed deceased magistrate Fan You as his grandfather to evade taxes for over fifty years, was eventually exposed by governor Liu Chang with his assets confiscated. Another man named Zhou Zong, after repeatedly failing imperial examinations, shockingly adopted minor clerk Zhou Ji as his father—even changing his ancestral name—only to be publicly shamed through satirical poetry when finally passing the exams, dying of humiliation.

The text recounts the admonition of the Southern Pole Longevity Star Sovereign (a revered Daoist deity) to Xu Laile, the Taiji (Supreme Ultimate) Perfected Being: "The Dao of Heaven invariably bestows blessings upon the virtuous and calamities upon the wicked; the deities reward those aligned with cosmic principles while punishing transgressors." Sincere devotion to goodness and harmony with the Dao enables one to "command one's fate rather than submit to Heaven's will." Conversely, those who disrupt moral foundations, defy cosmic order, or disrespect deities face earthly justice in life and supernatural retribution after death—with deathbed repentance proving futile.

The concluding eulogy by Zheng Qingzhi encapsulates the teaching: "Public-mindedness invariably aligns with cosmic principles, while selfishness breeds transgression. Altruism springs from moral righteousness, whereas self-interest stems from personal desire." Restraining selfish desires to follow natural law ensures upright conduct, whereas a single misguided thought inverts all principles. Harmony with the Dao brings blessings; defiance invites disaster—this constitutes the immutable law decreed by the Celestial Emperor. Those who abandon kinship to court outsiders exemplify the very definition of "rejecting harmony to emulate perversity."

Confucius once said: To love others while neglecting one's own parents is contrary to virtue (De); to respect others while dishonoring one's own parents violates ritual propriety. The distinction between close and distant relationships must be clear, and actions that breach ritual norms must be avoided.

Here is a moving story: Shen Jizhong was originally the illegitimate son of an official titled Xuanyi Lang. His grandmother was the aunt of Yang Yuansu, a Hanlin academician. At the time, Yang Yuansu's son was ill and unable to manage affairs, so due to their familial ties, Yang adopted the newborn Shen Jizhong as his foster son. Later, Yang Yuansu fathered two biological sons in succession. Though Shen Jizhong knew his true origins, he remained silent, instead becoming even more filial and conscientious, never sowing discord. Yang Yuansu cherished him deeply and twice attempted to recommend him for official positions, but Shen steadfastly declined, yielding the opportunities to his younger brothers while resolving to earn office through the imperial examinations. In the fifth year of the Yuanfeng era (1082), he indeed passed the jinshi examinations.

Several years later, when Yang Yuansu passed away in Yuhang, Shen Jizhong personally escorted the coffin back to their hometown for burial. After completing the funeral rites, he arranged marriages for his younger siblings. Once all affairs were settled, he handed over the entire family estate to his two brothers, taking only a lengthy treatise titled "Discussion on Returning to One's Roots"—spanning thousands of characters—as he departed. The text stated: The kindness of biological parents and adoptive parents carries equal weight; having repaid the debt of upbringing, it was now time to repay the debt of birth.

Upon returning to his birth family, he first paid respects to his biological father and mother, then tirelessly searched for his birth mother, Lady Du. He eventually found her in a dilapidated alley—dressed in rags, with disheveled hair and a grimy face. When mother and son recognized each other, they embraced and wept bitterly, moving bystanders to tears. For the next twenty years, he devoted himself wholeheartedly to caring for both parents. After their passing, he bequeathed all inherited farmland to his elder brother, leaving empty-handed to rent a humble dwelling. When advised to retain some property, he firmly refused: "The Yang family's wealth was tenfold greater, yet I cast it aside like worn sandals. How could I bear to divide my brother's inheritance now?" Contemporary scholars unanimously praised his moral character.

Later, Transport Commissioner Xu Guangyi recommended him to the imperial court. The emperor issued an edict commending his virtues and appointed him as Education Commissioner for Yongxing and other circuits. Shortly after Shen Jizhong's death, Xu and several high-ranking officials jointly petitioned the throne, resulting in another imperial decree granting one of Shen's sons an official position through hereditary privilege. Alas, how many in this world could navigate such complex familial bonds as skillfully as Shen Jizhong?

Through this narrative, the text vividly illustrates the true essence of "filial piety"—honoring both adoptive and biological parents, prioritizing others in matters of property, and yielding career opportunities to siblings. This balanced approach to human relationships, embracing all without partiality, embodies the Daoist ideal of "harmonious equilibrium" (zhonghe).

This scripture primarily discusses the relationship between humans and the celestial deities, emphasizing the importance of reverential awe and warning against casual blasphemy. Here's the vernacular interpretation:

Nothing is closer to a person than their parents and siblings—these bonds are as inseparable as limbs and as interconnected as bloodlines. Though family relations may vary in closeness, the affection between members should always run deep. To abandon one's kin while favoring outsiders violates moral principles—what merit could such behavior possibly hold?

Some people, seeking to justify their selfish desires, even dare to swear oaths by heaven. Consider this: Heaven's thirty-two layers form the celestial canopy, while earth's thirty-two strata provide the foundation—each fulfilling its sacred role. Humans dwell between heaven and earth; aligning with cosmic principles brings blessings, while defiance invites misfortune, with consequences as swift as an echo. If even those who tread carefully with reverent hearts fear divine retribution, how could anyone dare invoke heaven as witness to their selfish aims? Is this not sheer blasphemy?

Two illustrative examples follow: Wang Yigong's father, though not deeply learned, held scholars in utmost reverence. Whenever he encountered discarded paper with writing, he would respectfully collect and ceremonially cleanse it. He once prayed that his descendants might achieve eminence through scholarship. Later, he dreamed of Confucius patting his back and saying, "Your reverence for my teachings moves me. Though you're advanced in years, I shall send Zeng Shen to be reborn in your family." In his old age, he indeed fathered a son named Zeng, who later became the top imperial graduate and rose to become prime minister.

The second example tells of Li Jingxun's mother, Lady Zheng, who discovered a jar of coins when her wall collapsed. Instead of keeping it, she burned incense and prayed: "Does Heaven pity this widow and orphan? But I only wish my children to succeed through scholarship and live on official salaries—these coins are not my desire." She reburied the treasure. Later, Li Jingxun passed the imperial examinations and became Grand Guardian of the Heir Apparent.

These cases demonstrate how Wang's father and Lady Zheng's words and deeds elicited direct responses from Heaven and Earth. Knowing this, who would dare swear selfish oaths by heaven and escape censure?

The scripture concludes: Every part of the human body has guardian deities (the brain deity is called Niwan, the eye deity Yingxuan, the ear deity Youtian, etc.). These divine beings perceive all—how could the August Heaven and Sovereign Earth heed false testimony? Invoking deities to witness base affairs only invites self-humiliation. Like Duke Zhuang of Lu whose oath to his mother revealed his lack of filial piety, or Wang Xizhi who faced criticism for refusing office to live in seclusion—humans exist under heaven's watchful gaze, where ten eyes observe and hearts lie transparent. Why speak excessively? A luminous heart needs no justification.

This scripture primarily discusses the system of deities within and outside the human body, along with the calamities that may befall those who disrespect these divine beings. It first enumerates the names of deities corresponding to various parts of the body: the lung deity is called "Haohua," the liver deity "Longyan," the gallbladder deity "Longyao," the heart deity "Danyuan," the spleen deity "Changzai," and the kidney deity "Xuanming." Collectively known as "body deities" (Shen Shen), these divine beings govern the functions of each organ.

The text then mentions guardian deities residing throughout dwellings: the main gate is protected by "Chengbo," while "Shibo" oversees the opening and closing of doors. Smaller gates are guarded by two underworld officials named "Zhengong" and "Xiaozhen." The house itself has "Xizidu," doorways are watched by "Wanlun," the kitchen stove by "Yanjing," and the toilet by "Nuzhi." Roads are patrolled by deities such as "Wuziding" and "Shigong."

A stern warning follows: these omnipresent deities must never be profaned. The example of Wang Shaoyi is cited—imprisoned in hell for prolonged periods due to his resentment toward the divine. Tao Hongjing (the renowned Southern Dynasties Daoist master) notes this as the inevitable disaster befalling those who blaspheme the gods.

Historical records are then invoked to illustrate divine retribution against the irreverent: during the Spring and Autumn period, when Qin state cursed Chu state, the curse rebounded upon themselves; Zheng state's neglect of sacrifices led to catastrophic fires; Kong Ning's prayers for healing ironically worsened his illness. These cases demonstrate that only upright conduct secures divine protection—clever schemes and honeyed words prove futile.

Finally, several miracles of divine intervention during famines are listed: during the Song dynasty, "Wumei grass" appeared to feed the starving in Taipingzhou; edible wild chrysanthemums blanketed Huanqinglu during its famine; wild mushrooms proliferated in Huai-Zhe regions; "stone flour" emerged between rocks in Qing-Zhou to make famine bread; in Zizhou, Zhenwu Dadi (the Perfect Warrior Emperor) manifested as an old man selling steamed cakes daily to relieve the hungry; reappearing as a merchant to aid Hebei's starving populace. These accounts collectively emphasize divine protection for the devout.

This scripture illustrates the Daoist cultivation principle of "joyful generosity" through historical anecdotes. Its core message states: Heaven and Earth inherently possess the virtue (De) of nurturing life. If humans bear the semblance of Heaven and Earth in form yet lack compassionate hearts, how can they be truly called human?

The text cites multiple exemplars who achieved immortality through charitable deeds: Zhou Huihua attained the status of Western Splendor Immortal after being initiated by a disguised Daoist master while consistently aiding the poor; Liu Kuan was appointed Commander of Tongchu Prefecture (a Daoist celestial office) by the Supreme Dao Ancestor for his persistent support of the impoverished; Zhe Xiang, despite his vast wealth, embraced the philosophy that "excessive hoarding invites calamity" and ascended after distributing his fortune; Liu Baiyun, originally ignorant of cultivation methods, encountered the Joyful True Lord and achieved ascension through his philanthropic nature.

It particularly emphasizes the swift karmic rewards of generosity: Yang Boyong received magical jade seeds from an extraordinary being after offering free tea, bringing prosperity to his descendants; the Pei brothers' respectful treatment of an elderly beggar led them to safety in a mountain cave during the An Lushan Rebellion, with their entire family attaining longevity and high office; even the impoverished Xi Baisan's story serves as a cautionary contrast—his compassion toward shops that refused alms to Daoist priests highlighted the principle of virtuous recompense.

The passage culminates with this essential point: True charity must stem from an unregretful heart. Even if immediate enlightenment isn't attained, blessings will inevitably follow. This "great compassion of universal equality" embodies the very heart-mind of Heaven and Earth that cultivators should emulate.

This scripture recounts several karmic retribution stories and elaborates on the five blessings gained from offering food to the needy.

It begins with an official’s tale: After his death, an official appeared in a dream to his grandson, explaining that although he had been stern in life, he had committed no grave misdeeds. Now facing a famine year, he urged his grandson to open the granary to aid the starving—an act more meritorious than performing memorial rites. The grandson promptly donated five hundred bushels of rice to the county magistrate for relief. That very night, he dreamed of his grandfather smiling, announcing his ascension to heaven. This illustrates how virtuous generosity inevitably yields good rewards.

Next, the text details the five blessings of food offerings:

The first is "Life Offering" (Ming Shi): Saving lives ensures longevity and prosperity in future rebirths. Since humans perish after seven days without food, feeding the hungry extends life.

The second is "Appearance Offering" (Se Shi): Improving others’ vitality grants dignified features in future lives. Hunger withers one’s countenance; food restores radiance.

The third is "Strength Offering" (Li Shi): Restoring physical vigor ensures robust health in later existences. Hunger saps energy; nourishment renews strength.

The fourth is "Peace Offering" (An Shi): Easing distress guarantees safety and serenity hereafter. Hunger breeds anxiety; sustenance brings comfort.

The fifth is "Eloquence Offering" (Bian Shi): Reviving speech ensures articulate wisdom in rebirths. Starvation stifles expression; food rekindles the power of words.

A cautionary example concludes the passage: A man borrowed 200,000 coins from Wu Zongsi but refused repayment, unaware that earthly debts become underworld obligations. Like neglected fields overrun by weeds, evading karmic debts invites retribution. Mortals often mistake unpaid debts for profit, not realizing they must still settle them after death.

Through contrasting narratives, this scripture underscores the rewards of generosity and the consequences of deceit, particularly highlighting how food charity yields fivefold blessings—urging all to cultivate virtue.

This scripture recounts several karmic retribution stories, conveying the core teaching that one should refrain from coveting what isn't rightfully theirs and instead remain content with their lot in life.

The first story involves a debt dispute between the Zhang and Chen families. A man named Chen Yi passed away before repaying his debt, and later reincarnated as a donkey to settle his obligation. The Zhang family's daughter, Fo'er, who had returned from death, recounted her experience: when captured by underworld officers, she witnessed Chen Yi wrapped in black cloth transforming into a dog (in Daoist belief, animal rebirth serves as a form of debt repayment). Suddenly, a green-robed figure (likely a Dharma protector) recognized Fo'er's practice of prajñā (Buddhist wisdom) and released her. The next day, investigation confirmed the Chen family's dog had indeed given birth to three puppies that night, with one drowning in a pond. The Zhangs promptly donated money to Huangyan Temple for memorial rituals.

The second story employs historical allusions to illustrate retribution: the Jin State accepted grain from Qin without reciprocation, ultimately leading to war and destruction, while the legend of the grateful deer returning favors demonstrates how goodness begets goodness.

The third narrative concerns Liu Hang, a talented scholar fated to fail the imperial examinations. The Protecting Sage (Yisheng Zhenjun, a Daoist guardian deity) manifested to warn him that forcing success would shorten his lifespan. Ignoring this advice, Liu indeed failed the exams and died prematurely, showing how one's blessings are determined by past karma and that excessive striving invites misfortune.

The account concludes with Minister Wu Gongcheng's story: when preparing to retire in his seventies, he dreamt of deities hinting at his impending death. This reaffirms the principle of "yin zhu yang shou" (predestined karma silently governing visible reality), cautioning against "seeking beyond one's portion" (pursuing what destiny hasn't allotted).

These tales collectively emphasize that status, wealth, and poverty stem from past-life karma. Forcibly grasping at unmerited gains not only proves futile but invites calamity. The optimal way of living lies in contentment with one's destined role while maintaining virtuous intentions.

This scripture conveys the principle of "predestined blessings and prosperity" through several illustrative stories.

The first account tells of a man who, before his death, dreamt of a deity informing him of 700 strings of unclaimed official salary. The next day, documents confirmed this amount, yet he instructed his family not to claim it. They obeyed, and he soon passed away. Later, the family dreamt again of the deity revealing he had actually received half his post-retirement salary—not the full 700 strings. This demonstrates how lifespan and prosperity are fated; even what rightfully belongs to someone may not be fully obtained.

The second narrative concerns Xiahou Jiazheng before he entered government service. A physiognomist named Liu Tongzi warned him: "Your distinction will come solely through your voice—other aspects are weak. Should you obtain an extra hundred taels of gold, you'll die unless illness claims you first." Later, as an official receiving several hundred taels, while transporting the money home, a single coin suddenly stood upright from the ground. Startled, he fell ill and died. This illustrates how wealth too has its measure—undue riches ultimately remain unattainable.

The text further mentions the underworld's "surplus reapers" (lüesheng shi). After Pei Pu's death, he became a surplus reaper in Longyou's three river regions, appearing in a dream to his friend Wei Yuanfang to explain: "All worldly consumption and material gains have fixed quotas—any excess is reclaimed by surplus reapers." Similarly, Zhang Yu posthumously revealed in a dream that market profits also follow predetermined limits, with overages being confiscated.

The conclusion emphasizes contentment with desires and warns against forcibly pursuing wealth and status. Indulgence without restraint—particularly "overexerting human effort" (li shang sheshi) to satisfy selfish cravings—accumulates karmic offenses leading to rebirth in wretched realms.

The core teaching uniting these accounts is that human blessings and prosperity follow cosmic allotments beyond coercion; excessive grasping not only fails to obtain but invites calamity.

This passage records two historical incidents from the Northern Song Dynasty, using karmic retribution narratives to admonish officials to practice benevolent governance.

The first story took place in Hangzhou. The prefect Shen Yu (courtesy name Jizhi) was responsible for managing water conservancy projects. During the height of summer, officials had to camp overnight on the embankments to keep watch. One night, they heard voices in the darkness addressing each other by rank. One voice said, "Tomorrow, Shen Jizhi’s son will pass through here. He will become the prefect of Hangzhou in the future, and we’ll have to toil again." Another voice responded in surprise, "Shen Jizhi already has a son who will become Hangzhou’s prefect?" Then came the sound of weeping. The officials traced the voices and discovered they belonged to several weeping yan-niu (water buffalo used to pull boats across the embankments). People marveled, speculating that these buffalo might have been Shen Yu’s relatives or friends in a past life. The scholar Li Xuzhou recorded this incident specifically to warn those in power to govern with kindness.

The second story tells of salt transport commissioner Lu Bing, who forcibly dug a new canal to expedite salt shipments. It was harvest season, yet he forced thousands of laborers to work relentlessly in the rain, causing immense suffering. Su Shi (Dongpo) wrote a satirical poem condemning such tyranny, depicting the laborers struggling like pigs and ducks in the mud. Li Xuzhou documented these cases to urge officials to reflect and reform.

The passage concludes with a reflection: Even with the strength of ancient warriors like Meng Ben and Xia Yu, falling from a towering cliff would be fatal. Officials who abuse their power and oppress the people turn resources meant for public welfare into poison. Only a sage ruler can bestow the "Five Blessings" (longevity, wealth, health, virtue, and a peaceful death) upon the people.

Both stories embody the Daoist principle of "retribution for good and evil," using concepts like reincarnation and karmic justice to caution rulers to govern with compassion.