《太上感應篇》Vol. 25

This passage illustrates the dire consequences of excessive drinking. The three Chan masters Xuefeng, Yantou, and Qinshan were at the foot of Wushan in Jiangnan when they spotted a vegetable leaf floating downstream. Yantou cheerfully remarked that there must be a cultivator in the mountains, but Xuefeng rebuked him for his shallow perspective, saying that someone who couldn’t even spare a single leaf didn’t deserve to dwell in the mountains as a practitioner.

The text then recounts historical cases of ruin caused by drunkenness: Zheng Sheng was judged in the underworld for spilling wine carelessly during his lifetime and was punished by being forced to drink a vat of spoiled water; Privy Councilor Chen Zhizhong drunkenly disgraced himself at a banquet and was demoted the very next day; Zhao Changyan and others were dismissed by the emperor for their incessant drinking day and night; Guo Zhi reeked of alcohol during court and was stripped of rank; Su Yijian and Wang Quan even died from their excesses—one vomiting blood, the other with his navel ruptured.

Finally, it cites Confucius’ warning: "Drink without limit, but never breach propriety," emphasizing that wine was originally meant for ritual use. King Zhou of Shang lost his kingdom to decadent feasting with pools of wine and forests of meat; Dong Zhuo was humiliated by wine vats. Drunken brawling leads even to kin turning on each other. Like the leather wine sack (chiyi) that inevitably wears out, those who drown themselves in drink to escape reality will ultimately destroy themselves.

(Note: Chiyi refers to an ancient leather wine flask, here symbolizing how drunkards eventually reap what they sow.)

Buddhist scriptures state that the Buddha attained the "samadhi of non-contention" (a meditative state transcending conflict), making him the most revered among all beings. The sutras further emphasize that among the Six Paramitas (six perfections) and all virtuous practices, forbearance holds paramount importance. Laozi in the Daode Jing (Classic of the Way and Virtue) says: The highest virtue is like water, which nourishes all things yet never contends with them. He also states: Because of non-contention, there are no faults; because of non-contention, none in the world can contend with it. The Dao of Heaven operates similarly—it does not contend yet naturally prevails. The way of the sage is to act without striving for dominance.

The Analects record Confucius saying: "A noble person has nothing to contend for." The Book of Rites similarly states: "A virtuous person does not compete for the smoothest path on the road, nor for the most comfortable dwelling in winter or summer." Given this, how can people still contend with their own flesh and blood? Kin share the same lifeblood, and becoming family is never accidental but the result of karmic bonds from past lives.

An ancient tale tells of Gu Kuang, who in his old age had a son named Feixiong. When the child suddenly died, Gu Kuang was overcome with grief, weeping day and night. Hearing his father's cries from the underworld, Feixiong was deeply moved and pleaded with the underworld officials to let him return to the human realm. Moved by compassion, they granted his request. Later, Feixiong was reborn as Gu Kuang's grandson. At three years old, he still remembered his underworld experiences, and upon growing up, he passed the imperial examinations and rose to the position of Chief Minister of the Court of Judicial Review.

Another story recounts Hong Tao, who dreamed of an underworld messenger delivering a death notice, foretelling his imminent passing. The messenger consoled him, saying there was no need to worry, as he would be reborn into the Hong family six months later. True to this prophecy, Hong Tao died half a year later, just as his wife became pregnant. The child born afterward bore an uncanny resemblance to Hong Tao.

These stories illustrate that becoming family is the result of profound karmic connections from past lives. Those who quarrel with their kin do so because they lack forbearance and harmony. In future rebirths, they will suffer two kinds of retribution: first, the "suffering of separation from loved ones," such as becoming widowed, orphaned, or alone; second, the "suffering of encountering hostility," such as family discord and estrangement. People only recognize these sufferings but fail to realize they are the karmic consequences of failing to practice forbearance and contending with loved ones in past lives.

This scripture illustrates the virtue of loyalty and integrity that men should cultivate through the stories of two historical figures.

The first recounts the tale of Du Yan (Du Zhengxian): After his father's early death, his mother remarried into the Qian family of Heyang. When his grandfather passed away, his two elder brothers treated him cruelly, even attempting to strike his head with a sword until his aunt intervened to save him. Later, he sought out his mother in Heyang but was rejected by his stepfather, forcing him to earn a living by copying texts in Mengluo. Merchant Xiangli recognized his worth and married his daughter to him. The following year, Du placed fourth in the imperial examinations and held numerous important offices. From youth he was studious, and even after attaining wealth and status, he remained devoted to mentoring younger scholars. He was incorruptible in character—loyal to superiors, trustworthy to subordinates, and meticulous in upholding principles.

Next is the account of Fan Zhongyan (Fan Wenzheng): Orphaned at two when his father died, his mother remarried into the Zhu family. Upon learning of his origins as an adult, he left home in tears and immersed himself in solitary study at the Southern Capital Academy. For six years he endured austere conditions, mastering the essence of the Six Classics through day and night recitation. Jiang Zun recognized his promise and gave him his daughter in marriage. At twenty, he passed the imperial exams and served in various regional posts.

Both examples demonstrate that being born male in this world is inherently challenging (both Daoism and Buddhism consider male incarnation rare). Having obtained this precious human form, if one fails to establish oneself through loyalty and integrity, it betrays not only oneself but also the benevolent intent of the Creator. The text particularly emphasizes the dual qualities of "loyalty and integrity"—loyalty to nation and ruler, integrity in moral character. Through these eminent statesmen's formative trials, the passage reveals how they upheld virtue and pursued self-cultivation despite adversity.

This scripture primarily discusses the differing standards of moral cultivation for men and women, illustrating these through concrete examples of historical figures.

Regarding masculine virtue (De), the text mentions two officials—the Military Commissioner of Qingzhou-Huanzhou Circuit and the Privy Councilor promoted from Binzhou—who, upon entering government service, submitted ten-thousand-word memorials outlining their principles, which they upheld throughout their careers, earning widespread respect. The scripture employs the phrase "the Way (Dao) of Qian (Heaven) forms men" to describe the masculine, yang virtue that men should embody, stating that those who lack this virtue are unworthy of being called true gentlemen.

For feminine virtue, the text emphasizes "gentleness and obedience" as fundamental qualities. It cites the Book of Rites to illustrate that women should "follow their fathers and elder brothers in youth, their husbands after marriage, and their sons after their husbands' death." Two exemplary cases are presented: Xianyuan (wife of Lü Gong) never quarreled with her husband over sixty years of marriage, while Mo Quan maintained her chastity through twenty-six years of her husband's absence, enduring poverty to serve her parents-in-law by weaving for sustenance. Later, when the family's circumstances improved, she skillfully arranged ancestral burial grounds, acquired fertile lands, and managed a countryside villa for her husband, demonstrating exceptional household management abilities.

The text criticizes disobedient women as prone to becoming domineering, jealous, unfilial, and unjust. Through such contrasts, it underscores the importance of adhering to traditional gender virtues, praising figures like Mo Quan as "truly chaste wives"—paragons that ordinary women could hardly hope to emulate.

This scripture recounts several stories about marital ethics and expounds the Daoist perspective on the husband-wife relationship.

The first story tells of a woman known as "Chaste Widow Mo," who married into distinguished families twice within sixteen years. Both her husbands maintained noble integrity while serving as officials. When they grew old and returned to their hometowns, she advised them to resign from office and retire together to the mountains for a peaceful life.

The text praises feminine virtues, stating that a good woman should be gentle, virtuous, and obedient yet principled, treating her husband with respect and propriety. It cites examples of Cai Yan (a talented Eastern Han dynasty woman) and Ban Zhao (a Western Han female scholar) to illustrate that the highest feminine virtue lies in avoiding jealousy and self-indulgence.

The scripture then quotes the Book of Changes (Yijing) to explain the husband-wife Dao: family harmony depends on men and women each fulfilling their proper roles, just as heaven and earth follow their natural order. There is an account of an official named Yu Si who was taken to the underworld, where an envoy taught him a method to avert disaster: on New Year's Eve, one should grind a peachwood talisman (a Daoist apotropaic device), silently recite the ten-word mantra "Heavenly Sovereign, Earthly Sovereign, Human Sovereign—the Three Bonds and Five Constants," and bury it at a crossroads to ensure safety for the year. Here, the "Three Bonds" refer to the fundamental human relationships between father and son, elder and younger brothers, and husband and wife.

Finally, the story of Liu Tingshi is told: after passing the imperial examinations, he discovered his betrothed had gone blind and her family had fallen into poverty, yet he insisted on marrying her. When she died, he was overcome with grief. Su Shi asked why he loved his blind wife so deeply, to which Liu replied: "I mourn the person who was my wife—her eyes are irrelevant. If love were based solely on beauty, affection would fade with fading looks. Wouldn't then every courtesan on the streets qualify to be a wife?" Su Shi praised him as a true gentleman.

These stories collectively emphasize that the true Dao of marriage lies not in appearances or social status, but in keeping promises and fulfilling responsibilities. Daoism regards family ethics as equally important as the movements of heaven and earth—the very foundation of human relations.

Here are several true accounts of marital relationships that demonstrate the virtuous outcomes of upholding moral principles.

The first story concerns Zheng Tongshu. Originally betrothed to a maiden from the Xia family, he later passed the imperial examinations and returned home to discover his fiancée had become mute. Though relatives urged him to break the engagement and marry another, Zheng firmly refused, declaring: "If I don't marry her, she'll have no one to depend on in this life. How can we abandon her simply because she's fallen ill?" He ultimately married the mute woman, later rising to the position of Court Gentleman for Closing Affairs, while their son also attained official rank.

The second narrative tells of Du Gui. While serving as county magistrate, he suddenly lost his eyesight. His wife, daughter of Vice Minister Wu Yu, devotedly prayed for him daily, performing forty-nine prostrations each time with unwavering devotion. Her piety moved the Perfected Warrior Emperor to descend and restore his vision.

The third account serves as a cautionary tale. Du Qi had a timid disposition that his wife Lady Zhang consistently scorned. When Du suffered chronic illness in old age, she utterly neglected him. After her death, her coffin split open, and her corpse transformed into a great serpent that fled into the mountain forests.

Finally, there's Lady Li, wife of Yuwen Bangyan. Frugal and diligent in household management, she loved reading and understood principles clearly, personally organizing books to assist her husband while strictly supervising their sons' studies. The sons eventually passed the imperial examinations, attaining prestigious positions in the Hanlin Academy, earning widespread praise in their hometown.

These stories illustrate how spouses should mutually respect each other and honor their commitments. Zheng Tongshu's refusal to abandon his disabled fiancée and Du Gui's wife's sincere prayers for his recovery exemplify virtuous conduct. In contrast, Lady Zhang's contempt for her husband ultimately brought retribution. Only through marital harmony and each fulfilling their proper roles can families prosper.

This passage focuses on two themes. First, it shows the importance of women’s virtue through the exemplary conduct of Ouyang Xiu’s mother, Lady Han. Second, it uses the words and actions of several historical figures to stress the need to guard against pride and complacency.

When she was young, Ouyang Xiu’s mother married into the Ouyang family and faithfully upheld a wife’s duties. Her husband died when Ouyang Xiu was only four. She remained true to his memory and personally taught her son to read. Because the family was too poor to buy paper, she used reeds to write characters on the ground and teach him. Ouyang Xiu later became a distinguished scholar and served in posts including editor in the palace library, drafter of imperial edicts, and academician, eventually rising to Grand Preceptor of the Heir Apparent. The author argues that women like Ouyang Xiu’s mother truly fulfilled their duties as wives and mothers. Women who failed to uphold these duties, by contrast, were either domineering or wanton, and hardly worth mentioning.

The second part draws on the words of several sages to explain why pride must be avoided. The Dao De Jing says, “Those who do not put themselves on display are thereby made visible; those who do not boast of themselves achieve merit; those who are not proud and complacent endure.” The Yi Jing likewise says, “The humble gentleman ultimately receives good fortune.” It teaches that Heaven, Earth, spirits, and humanity all reject arrogance and favor humility.

The passage then gives an exchange between Cheng Yi, known as Master Yichuan, and Xie Liangzuo. When they met again after a year apart, Cheng Yi asked Xie what progress he had made. Xie replied, “I have only rid myself of one thing: jin—the heart of pride.” Cheng Yi nodded in approval. The passage also recounts how Gu Yong’s family did not learn that he had been made a marquis for three days; how Xie An remained calm and played go after receiving news of a military victory; and how Cao Bin, known by his posthumous title Wu Hui, described the pacification of Jiangnan simply as “carrying out an official order.” These examples show that the worthy people of antiquity were deeply wary of pride. Their humility was key to their ability to accomplish great things.

This scripture reveals the perils of jealousy through several historical accounts. The women in these stories all suffered karmic retribution after death due to their intense jealousy.

Cui Qi's wife, Lady Xiao, had a violent and jealous temperament, refusing to believe in karmic consequences. When her father urged her to recite scriptures, she disobeyed and soon died suddenly. Later, her maid dreamed of Lady Xiao lying on a red-hot iron bed, tormented by scorching flames—a vivid depiction of hellish suffering.

Liu Bo's wife, Lady Duan, was consumed by jealousy. When Liu Bo praised the water goddess from "Ode to the Goddess of the Luo River," she angrily drowned herself. After death, she indeed transformed into a water deity. From then on, travelers crossing the river had to remove their makeup first—otherwise, they would encounter violent waves. The place became known as "Jealous Woman's Ford," illustrating the consequences of falling into the ghost realm.

Empress Xi of Emperor Wu of Liang turned into a giant serpent months after her death, yet could still speak human words. She confessed that her life had been filled with jealous thoughts and burning rage, leading to this retribution—a clear example of rebirth in the animal realm.

The scripture concludes: People often damage their virtue (De) through pride and self-satisfaction. When the mind is clouded, they reject advice; when at fault, they lack correction; when angry, they cannot restrain themselves. Sages like Yu the Great never boasted of their abilities, and virtuous men like Yan Hui never praised their own good deeds. Yet petty individuals easily become complacent. Jealousy is especially harmful—people create karma daily without realizing it, inevitably falling into the three wretched realms of hell, hungry ghosts, and animals after death.

(On the Harm of Jealousy) A certain creature, due to wicked deeds in its past life, was reborn as a python. This enormous serpent could never find enough food nor secure a proper den. Even more excruciating, maggots infested beneath every scale, gnawing day and night, tormenting it beyond endurance. Emperor Wu of Liang (the devout Buddhist ruler of the Southern Dynasties) conducted special rituals to redeem its sins—is this not the karmic retribution of the animal realm? Shouldn't those who frequently harbor jealousy take this as a solemn warning?

The concluding verse states:

Jealousy distorts the human heart, while suspicion makes contentment impossible. Why do such vile thoughts arise? All because the mind flits about like a wild monkey or untamed horse. Why not turn inward in reflection? The true practice should be: learning others' strengths, viewing those who surpass us as archery targets (to spur self-improvement). Those petty-minded individuals and narrow-hearted women (classical epithets for the envious) fundamentally fail to comprehend Heaven's inconstant decrees.

(Note: Daoism considers jealousy one of the "Three Poisons" that invite karmic misfortune. The tale of Emperor Wu illustrates how repentance can dissolve karmic obstacles, but more crucially, we must eradicate jealousy at its source.)