--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 23 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/23/" canonical: "https://daozang.app/en/text/KR5f0001/juan/23/" 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. 23 Taiqing 太清部 · Vol. 23 / 30 · 4,676 characters ## Vol. 23 / 30 太上感應篇卷之二十三廉十二 李昌齡傳鄭清之賛棄順効逆 傳曰石碏曰賤妨貴少凌長逺閒親新間 舊小加大婬破義六逆也君義臣行父慈 子孝兄愛弟敬六順也棄順効逆所以速 禍也大抵逆順之説要無出於此也昔長 安大姓范偉積産巨萬乃冒武公縣令范 祐爲祖父持𧙓爲縣令時黃勑家不徭役 者五十餘年更西事下户調發皆至困弊 偉獨自若及劉敞尹長安遂發其事抵罪 家籍于官周總以累舉不第遂徃譙郡拜 都吏周吉爲父日處諸子之列三代名諱 一切用焉明年偶得一解其父以詩責之 總得詩大沮慚恨遂卒爲人如此豈非所 謂棄順効逆者邪惜其不聞南極壽星真 君之言太極真人徐來勒嘗遇南極壽星 真君請問壽夭吉凶之事星君曰天道福 善而禍婬神明賞順而罰逆君能刻意爲 善恭己順天靜將道冝動與福㑹如此則 我命在我不爲司殺所制鬼神所執不求 夀而自夀不務生而自生苟或隳綱紀違 天地肆愚悖侮神明反仁慈𧇊忠孝明則 刑網理之幽則鬼神誅之及將死而言善 過盈而求悔亦不可得按如星君之言棄 順効逆是可爲乎 賛曰 公無不順私無不逆公本理義 私出胸臆抑情徇理所向端直 一念有羌萬事倒植惠吉逆凶 維帝之則背親向踈 **Interpretation** 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." 傳曰孔子曰不愛其親而愛他人者謂之 悖德不敬其親而敬他人者謂之悖禮大 抵親踈之分不可不明悖禮悖德不可不 戒昔申積中本宣義郞起之庶子祖母乃 翰林學士楊元素之姑時元素有子嬰疾 不事事積中始生元素以中表故取以爲 子旣而元素連舉二子而積中亦知所出 嘿不敢言益盡孝謹䜛間不入元素愛之 凡兩過奏薦皆力辤不肯受推以官其二 弟誓志以科目自奮元豐五年果登進士 第後數載元素卒於餘杭積中扶護以歸 旣𦵏終䘮復爲弟妹選名族辦婚嫁事畢 即盡以家財付二弟拂袖而出且作歸宗 議一篇數千言以示親屬大抵言所生所 養恩皆一也所養旣粗報所生亦不可後 旣歸拜其父母且訪㝷所生母杜氏久而 得之於閭閻中杜氏垢面跰足殆不𦕅生 子母抱持大哭感動行路粤二十年父母 死旣終喪復以先疇盡歸諸兄徒手而出 僦屋以居或勸令略受一二積中堅不許 曰楊家貲産十倍於此吾猶棄如弊屣今 於諸兄生計其忍割取以自資乎士論莫 不偉之時許光疑爲轉運論薦于朝降詔 褒羙賜以一官除永興等路提舉學事未 㡬乃卒許公復同宣和殿學士薛嗣昌中 書舍人宇文黄中列言于朝再降詔官其 一子噫嘻世間如積中者有㡬人耶真所 謂善處者也 賛曰 **Interpretation** 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). 人之至親莫如父母昆弟同氣 如足如手演而𢘊之族至于九 等▲雖殊情義當厚捨而之他 悖德奚取指天地以證鄙懐 傳曰天有三十二覆地有三十二載天覆 地載各理一炁人居其中順𠮷逆凶其應 如響小心寅畏尚虞獲罪況敢輙以鄙懷 指以爲證不亦瀆乎昔王沂公之父雖不 學問而酷好儒士每遇故𥿄必掇拾滌以 香水收之嘗發願曰願我子孫以文學顯 一夕夢宣聖拊其背曰汝敬吾教何其勤 歟悵汝巳老無可成就當遣曽參來生汝 家晚年果得一子乃沂公也因以曾字名 之竟以狀元及第官至中書侍郎門下平 章事李景遜母鄭氏酷教諸子一日牆壞 得一甕錢鄭氏焚香祝曰豈天地愍我子 母孤寡特以賜乎然妾所願惟願諸子學 業有成仕而受俸此錢非所願也復自揜 之其後景遜果登第官至太子少保嗚呼 王君一言如此鄭氏一言如此而天地應 之果如此孰謂指天地以證鄙懐而天地 不譴責乎 賛曰 魯莊誓母殊失孝慈不仕誓墓 人誚羲之戴履兩間十目難欺 心迹洞然自可無疑皇天后土 詎聽淫辭引神明而鑑猥事 傳曰一身有一身之神一宅有一宅之神 腦神精根名泥丸眼神明上名英玄耳神 空閑名幽田鼻神玉壠名靈堅齒神鍔鋒 名羅千舌神通命名正倫髮神蒼英名太 **Interpretation** 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. 元重樓十二名太一肺神皓華名虚神肝 神龍煙名含明膽神龍耀名威明心神丹 元名守靈脾神常在名魂停腎神玄冥名 育嬰掌神存想名景寜乃至玉童君玉女 君道父君道母君師父君師母君飲海君 合命君三十六師子君丹田君上和中和 下和老君三元真君皆身之神也門户之 鬼名丞伯開閉之鬼名士伯供大門鬼吏 名真公小門鬼吏名小真宅舍之鬼名奚 子都房門鬼吏名萬倫竈君守吏名炎景 厠上守吏名奴之道上之鬼名烏子丁道 上守吏名尸供此一宅之神也當知在在 處處主之者莫不各有其神猥䙝之事其 可輙引爲鑑昔王少逸久繫幽獄陶弘景 曰此人以懟憾告靈故掇斯禍於此益知 神明誠不可輙引之也 賛曰 傳謂要盟神所弗聽秦人呪楚 其德不競祝史矯舉隨懼脩政 鄭不禳火孔寜禱病聦明正直 焉用口佞施與後悔 傳曰明道中太平州旱蝗相繼民大乏食 忽山澤間生一種烏昧草民採以食賴以 不飢至道中環慶路飢五穀絶種忽蓬生 蔽野結實如粟可以充腸熈寜初淮浙路 飢忽菌生被野甜軟頗羙可以作羮元豐 間青淄大飢忽山石間生一種石麫雜以 少麫即可作餅聖暦間梓州大飢真武真 君化爲一叟逐日入城貨賣烝熟𦽏茲所 濟者衆建隆末河北路飢又復化爲一商 **Interpretation** 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. 運到十五萬斛粟麥入城物到而商不復 見官取拯濟旁及數郡大抵荒歉者災也 數也復生如是物者天地本心也真君亦 如是者亦天地之心也今也禀天地之和 具天地之象而畧無天地之心將何以稱 爲人哉惜其不知上士處世大慈平等兼 濟爲德一滅一生即登勝果不聞周惠化 諸君之事乎周惠化好施窮困辛苦不倦 一日智觀真人化爲乞人乞食街中試驗 其事周果樂施即日度之今爲西華真人 劉寛好濟窮困未嘗輙廢竟爲太上收録 今爲童初府帥上侯主始學道者折象家 世豐財毎以多藏厚亡爲戒不惜千金隨 施輙盡上帝嘉之賜令度世劉白雲亦家 冨初不知有修行之事但以樂於施與不 惜錢帛竟遇樂真君授以道要遂得仙去 賢矣哉此皆以樂施而立登勝果者也曷 嘗有一施與後悔者得簉其列乎當知施 與一事立功最速縱不一一證果亦必各 獲其報不聞陽君諸公之事乎陽伯雍好 施義漿一日遇一異人授以一升玉種子 孫皆大冨貴裴延年兄弟三人皆好惠施 一日有一老人踵門乞漿兄弟待之盡敬 老人曰觀君兄弟皆長者也積德如此豈 無其福安史之亂爲老人所引入一洞中 由是得脱兵難其後兄弟皆至大官舉家 壽皆過百奚百三本一貧者一日見一道 者詣一鋪家乞一文錢鋪家睚眦不與百 **Interpretation** 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. 三嫉之力自探腰間一文授與是夕即夢 道者與之云贅及覺頥贅果落湯樞密旣 死數日夢其孫曰吾在生雖剛𥚹然無大 過今歲歉若能爲吾發廪拯濟逺勝爲作 佛事於吾亦有所賴其孫即日以五百石 米付縣令孫君貺賑濟是夕復夢樞宻含 笑曰吾即生天矣此皆以樂施而各獲其 報者也施與後悔者可望此乎佛言施食 一事當得五種福報一者命施所得福報 世世長夀財冨無量謂人乏食七日必死 我能施之使之復活故曰命施二者色施 所得福報世世端正見者懽喜謂人乏食 色必憔悴我能施之使復充恱故曰色施 三者力施所得福報世世多力永無減耗 謂人乏食必至羸弱我能施之使復强健 故名力施四者安施所得福報世世安穩 不逢災患謂人乏食必愁身危我能施之 使復安樂故名安施五者辯施所得福報 世世通達言爲人採謂人乏食困不能語 我能施之使復能語故辯施大矣哉此但 施食一事所獲福報尚猶有五況施一切 合施之處一切皆施者乎 賛曰 行道求福移粟望民施必祈報 霸者假仁要譽於外矯情匪真 一或失據怨天尤人五榖不熟 稊稗足𤤽假借不還 傳曰假借不還求之世間多有如此夫豈 知生雖不還死後復當還乎吏人有陳益 者從呉宗嗣借二百千錢崖不肯還宗嗣 **Interpretation** 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. 責曰我若前生負爾錢者今以此還若不 爾負而爾負我者爾當作驢以還於我逾 年獨坐㕔事怳見陳益負錢來還不知其 死急呼詰之則巳潜入廐舍跡之不見俄 頃馬生一駒因詢陳益在否則其日果巳 卒矣張陳二有一女名佛兒年十五忽暴 卒半日後還曰初被二鬼捉去過义嶺復 見二鬼以一黒被裹將二人納之陳家次 將一花被裹奴且曰汝負他家一千五百 錢今當還之忽有一緑衣前曰此人亦悟 般若姑恕之失足遽墮池中驚悸乃寤其 父明日因徃义嶺詢訪果有陳家夜生三 狗一斑二黒斑者偶墮池死急歸取錢以 還其家陳不肯受於是相與將錢施於黄 巖寺爲作佛事以贖過咎然則假借可不 還乎與其如此孰若生而還乎 賛曰 晉食秦粟三施不報兵連禍結 失國是悼銜鹿醻恩誰謂虎暴 一飯不忘賢者之操無負於心 神人所勞分外營求 傳曰人處世間或貴或冨或賤或貧莫不 各有定分隂注陽受皆宿業也分外營求 是可得乎昔劉頏頗能文自謂魏科必當 髙掇時翊聖真君降言于終南山頏因持 香請問真君曰子文雖優然賦命淡薄君 安分退守可保餘年萬一過求必損汝夀 頏不之信竟至無成而卒然則一解一第 信有定分雖一解亦不可求而得也吴公 誠官至大夫年踰七十將下致仕忽夢神 **Interpretation** 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. 曰子尚有七百千俸金在官未請公詰旦 視劵果如其數因戒子弟無得請子弟如 戒不復形言未幾乃死子弟嘆曰豈夢寐 不足信耶是夕復夢神曰掛冠後所請半 俸非七百千乎子弟駭然悔巳無及然則 一壽一禄信有定分雖是合得亦不可盡 而有也夏侯嘉正未第時有劉童子者善 聲骨嘗謂公曰公惟得聲貴其他皆弱巳 俸外有百金横入不病則死其後官至正 言直史館充益王生辰使得數百千金弊 方輦歸私第貯之以爲潤屋忽一緍自地 起立久而方仆公驚遽感疾卒然則一錢 一鏹信有定分雖横入亦不可得而有也 又不聞隂司有掠剩使之說乎裴璞死後 爲隴右三川掠剩使夢其友韋元方曰凡 世人一飲一啄乃至財寳皆有所籍其獲 有限若過其數吾皆得而掠之章昱死後 以罪配爲揚州掠剩鬼夢僧人珉楚曰世 間若我等軰千千萬萬不可勝紀凡市易 獲息各有定數若踰其數吾皆得而掠之 然則世間不如意者豈即此軰有以掠之 耶 賛曰 性之所欲有命存焉冨有不求 無間執鞭居易以俟行險疾顚 思不出位身名則全百爾君子 無由甫田力上施設 傳曰不恤其力而驅迫過酷即太上所謂 力上施設也夫豈知貪成爲罪便當死墮 惡趣乎貪成者謂貪役人力以成其事按 **Interpretation** 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. 如李虚舟所書便可見也嘉祐中沈遇知 杭州所經諸堰皆集堰牛以備牽挽時方 大暑監官以下皆露宿堰上以伺水之出 入忽聞以行第相呼者曰明日有何生活 一曰明日沈幾之子過此知杭州吾軰又 一番勞苦一曰沈幾早有子知杭州耶因 嗚噎悲嘆衆官審其言氣似非俗流使人 跡之乃堰上數牛有墮淚者乃大嘆曰安 知此牛非沈幾之親舊乎虚舟聞而大書 以爲力上施設者戒然多有不知戒者昔 盧秉爲鹽事提舉創開一河專用運鹽時 秋雨連農事未畢秉乃日役數千丁夫於 泥雨中驅迫穿鑿民大不堪東坡因爲作 詩中有人如猪與鴨投泥相濺驚之句便 可以見其驅迫過酷也嗚呼使見虚舟所 記得無懼乎 賛曰 千仞之緶挾以賁育苟有顚墜 出之崖谷胡爲妄施縱意苛酷 濟人之 **Interpretation** 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. 資反爲民毒所賴聖君 敷錫五福太上感應篇卷之二十三 --- 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/23/