--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 25 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/25/" canonical: "https://daozang.app/en/text/KR5f0001/juan/25/" 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. 25 Taiqing 太清部 · Vol. 25 / 30 · 4,435 characters ## Vol. 25 / 30 太上感應篇卷之二十五退二 李昌齡傳鄭清之賛嗜酒悖亂 傳曰雪峯巖頭欽山三大禪師自湘中入 江南至吳山下欽山濯足洞前見一菜葉 順流而下喜曰此山必有道人吾輩可沿 流尋之雪峯曰汝智眼太濁他日如何辨 人彼不惜福至棄菜葉住山奚爲鄭昇之 宣和間被攝至冥司冥官數曰汝平生好 飲飲必不盡餘瀝甚至淋漓几案積已數 石因命吏押至一處有一大甕腐水滿中 必令呷盡昇之驚悸遂寤然則人有少福 其可不惜況酒者最能亂性苟或酷嗜日 在醉郷烏得無失昔吳有爲樞宻使陳執 中罷相舉以自代因侍宴醉睡忽拊牀呼 其從者明日黜爲西京留臺刀約有俊才 劉沅爲集賢相欲引令修起居注竟以荒 飲無度帝竟不悅命竟不下趙昌言爲樞 宻日與陳象董儼酣飲人因爲之語曰陳 三更董半夜上怒兩皆罷軄昌言貶爲崇 信軍司馬郭贄爲叅政以入對酒氣熏烝 御座左遷南京蘇易簡爲學士因大飲衂 血感疾而卒王全爲殿中丞以大醉臍裂 而卒此皆前輦覆轍孰謂嗜酒爲無害乎 況悖亂乎孔子曰惟酒無量不及亂與篇 中之言亦皆一也 賛曰 周戒群飲漢禁糜榖酒以成禮 烏可縱欲紂爲池亡卓因甕辱 醉郷之徒遯世逃俗欲修其身 鴟夷可覆骨肉忿爭 **Interpretation** 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.) 傳曰佛曰我得無爭三昧人中最爲第一 又曰六度萬行忍爲第一老子曰上善若 水水善利萬物而不爭又曰夫惟不爭故 無尤又曰以其不爭故天下莫能與之爭 又曰天之道不爭而善勝又曰聖人之道 爲而不爭論語曰君子無所爭又曰君子 矜而不爭禮記曰道途不爭險易之利冬 夏不爭隂陽之和然則人於骨肉可忿爭 乎骨肉者血屬也得爲骨肉者莫不皆是 風縁豈偶然哉昔顧況爲著作佐郎晚得 一子名非熊無何暴卒況追悼哀切常哭 吟曰老人失愛子日暮哭成血老人年七 十不作多時别非熊在冥司聞之亦大感 愴力懇冥官求歸官亦憐而許之旣而果 得復來爲孫年三歳尚記得在冥時事及 長登進士第官至大理寺丞洪濤其父亶 爲諸王府教授濤以太廟齊郎𥙷太學生 好學淳固登熈寜二年進士第爲石州司 户叅軍忽夢一冥使授以一紙公文曰石 州司户叅軍洪濤卒濤大懼冥使曰不必 憂不半年却當復來爲洪氏子及期果卒 時妻徐氏巳姙至半年果誕一男狀貌與 濤酷𩔖然則得爲骨肉非宿縁乎其忿爭 者不能忍順故也異日受生因縁㑹遇便 當得二種不美之報一者愛别離苦今之 鰥寡孤獨者是也二者怨憎㑹苦今之乖 爭離背者是也世人但知二者爲苦而不 知實由前世不能忍順骨肉忿爭故獲斯 **Interpretation** 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. 報 賛曰 天一生水違行曰訟勢近情親 其爭易縱風自火出詎能無閧 家人嗃嗃貴在嚴重反身威如 齊家妙用男不忠良 傳曰得爲男子道釋二教皆以爲難皆以 爲貴然則造物所以生之者爲如何望之 者爲如何今也旣得爲男而乃苟且汨没 不能以忠良自効非獨辜負己靈實亦辜 負造物不聞前輩爲男子者乎昔杜正獻 衍其父早卒公遺腹生其毋攺適河陽錢 氏祖父卒二兄遇之無狀至以劔斫其腦 其姑救解乃免因詣河陽歸其毋繼父不 能容俓往孟洛以傭書自資富室相里氏 一見竒之遂妻以女明年舉進士殿試第 四補揚州推官歷知縣通判提轉都轉運 除待制除直學判三司判審官知天雄知 永興知并州宣撫河東拜樞宻尋以吏部 侍郎同中書門下平章事出知兖州自少 好學及貴喜推獎後進爲人廉潔事上以 不欺爲忠推於人以行巳爲信是以動靜 纎悉謹而有法放其大節眞偉然也范文 正仲淹生二歳而孤其毋攺適朱氏及長 知其家世感泣而去於南都學舍自掃一 室晝夜講誦飲食起居人所不堪公益刻 苦六年之中遂能盡通六經之㫖諌議姜 遵一見竒之遂妻以女年二十舉進士判 河中爲司諌知睦州徙蘇州知開封知饒 州徙潤州越州知永興知延州知耀州徙 **Interpretation** 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. 慶州環州路經畧安撫沿邊招討使攺邠 州進樞宻拜叅政除陝西四路安撫遷户 部侍郎知青州初入仕即上宰相萬言書 及進用所行之事皆無出於此書雖弄翰 戲語亦不外此是以人皆推敬名振一時 若二公者其爲男子眞無愧也 賛曰 乾道成男六陽與俱剛德寖長 萬事所趨一失其位字曰非夫 姦險側媚乃隂之徒爲魯男子 其庶幾乎女不柔順 傳曰禮經曰男帥女女從男夫婦之義由 此而始又曰婦人者㓜從父兄出嫁從夫 夫死從子大抵女貴柔順苟不柔順不免 或至悍妬不孝不義端起乎此仙源曰吾 與侍講六十年爲夫婦(滎陽/呂公)未甞有一日 面赤使不柔順能如是乎又有莫筌者非 但柔順又能有立眞節婦也昔周謂以布 衣謁太祖遂見信用委寄繁劇奔走嶺塞 不得歸者二十六年其家素貧婦翁欲奪 其妻莫筌竪不許但守貧安分以伺其夫 之歸奉舅姑益謹日事蠶績躬任機杼勤 苦自營閨門有法雖郷里淑婦靖女亦未 甞有識其面聞其風者幃箔竦然及二子 長築室于外蓄書命師篤之以學晚年産 業漸厚舅姑漸老於是祔塋選美丘且大 爲壽坎松檟茂宻盡得其制有上腴田數 百頃皆筌手所自置又爲其夫經營别墅 水竹交映亭閣相望誠他婦之罕能於二 **Interpretation** 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. 十六年中一㛰二嫁皆得望族其夫在官 亦修髙節及歸俱巳皓首筌復勸夫休官 相與老於林泉時皆號之莫節婦云 賛曰 女之美稱曰淑曰令柔貴有立 順必以正無違夫子必戒必敬 蔡琰非烈班姬知命不忌不淫 婦德之盛不和其室 傳曰易曰家人利女貞彖曰家人女正位 乎内男正位乎外男女正天地之大義也 然則男女正位義同天地豈爲輕乎近年 潮倅余嗣被攝至司命宫道問使者曰何 法可以彌災使者曰但於除夕取桃符板 碎爲一籃宻念天皇地皇人皇三綱五常 十字瘞之通衢如此可弭一年之災嗚呼 三綱者父子兄弟夫婦也一誦其倫爲力 如此況踐之者乎是以君子謹重其事劉 庭式既定㛰入太學越五年果登第及歸 則定婚女子巳雙瞽矣家又不振庭式涓 日成禮女家不可曰女子已爲癈人何可 奉箕箒庭式曰喪明於定㛰之後於義有 所不可竟娶之生二子及倅髙宻盲女得 疾死庭式哀哭良切時東坡爲太守慰諭 曰余聞哀生於愛愛生於色子娶盲女愛 從何生庭式曰某之所亡者妻所哭者妻 而巳不知有目與無目也若縁色生愛縁 愛生哀色衰愛絶於義何有今之揚袂倚 市目挑心招者皆可以使爲妻乎東坡撫 其背曰眞丈夫也不惟今世罕見古亦未 **Interpretation** 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. 聞盲女所生二子皆相繼登第鄭通叔初 與夏氏女定㛰及入太學遂登第旣歸則 夏氏女已啞其伯似欲别擇通叔堅不可 曰此女某若不娶平生遂無所歸況以無 恙而成㛰因疾而遽棄豈人情哉竟娶之 其後通叔官至朝奉大夫啞女所生一子 亦有官嗚呼二公但於定㛰之後守義巳 自如此眞所謂能踐聖人之言者也肯不 和乎其不和者不過爲些夷虜或别有所 愛何足以此而告之哉 賛曰 刑于寡妻文王之治相待如賔 郤缺可帥試人以財觀德於醉 内心所形閨室尤邃身修家齊 於斯易易不敬其夫 傳曰昬義曰男教不修陽事不得適見于 天日爲之蝕婦順不修隂事不得適見于 天月爲之蝕然則夫婦失道適見日月義 豈輕乎昔杜珪爲武平令忽雙目俱盲其 妻乃侍郎吳育之女日夜望極禱告毎拜 必盡七七四十九數竟能感眞武化身下 降爲之療治而徹視如初杜企爲人怯弱 其妻張氏素輕視之晚益多病不能支持 張不一顧無何張先企卒旣殯棺破乃化 爲蟒俓奔林間然則妻之於夫可不敬乎 嗚呼因果之說姑置勿論請以一二賢婦 言之庶皆則效昔宇文邦彦其妻黎氏刻 苦立家喜觀書略通大體手自編録以相 其夫且督勵諸子從學甚至其子粹中兄 弟果及第歷詞掖登翰林至右轄郷里稱 **Interpretation** 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. 尊其家至今有黎氏手編國朝以來制誥 綸言集尚在歐陽文忠公其毋韓國夫人 㓜歸歐陽即能盡其婦道克相其夫夫死 公始四歳夫人守節自誓親教以學家貧 乏紙至以蘆荻劃地學書公竟以學富歷 館閣修起居知制誥爲學士拜樞宻除叅 政官至太子太師若二人者眞所謂無愧 於爲婦者也其不敬者若非悍婦必蕩婦 也何足道哉 賛曰 三從之義所重在夫身仰望者 天可逃乎舉按上食廻文織圖 乃捐箕箒視若庸奴買臣見棄 終載後車毎好矜誇 傳曰老子於曲則全章曰不自是故彰不 自伐故有功不自矜故長於跂者不立章 又曰自是者不彰自伐者無功自矜者不 長易曰謙謙君子有終吉彖曰天道虧盈 而益謙地道變盈而流謙鬼神害盈而福 謙人道惡盈而好謙謙尊而光卑而不可 踰君子之終也然則矜誇於人可不去乎 謝子與伊川别一年忽得相見伊川曰相 别一年做得甚工夫謝子曰只去得一箇 矜字曰何故曰子細㸃檢得來病痛盡在 這裏若按伏得這箇罪過方有進向處伊 川㸃頭大抵前輩其於矜誇無不切戒非 獨公也昔顧雍封侯三日而家人不知謝 安對客圍棋捷書至而客殊不覺曹武惠 充江南入見閤門所進榜子止稱奉勑江 南幹當公事回向文簡時拜僕射上亦自 **Interpretation** 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. 爲殊命宻令李昌言往觀公意昌言盛稱 眷倚殊越公但唯唯楊礪建隆初殿試唱 名爲天下第一 眞宗不記問公幾年及第礪亦唯唯眞宗 由是愛其不以科名自伐文潞公至和中 首議立英宗爲嗣及神宗問之公但言韓 𤦺之功上由是重其善不自伐大抵皆是 蓄德深厚固非局量𥚹淺者之所能及也 賛曰 人有秕德起於自矜驕念旣實 中虚不靈有過孰告有忿莫懲 顔無伐善禹不爭能匪聖匪賢 斗筲易盈常行妬忌 傳曰嗟乎世人終日造罪而不自以爲罪 且如妬忌一事婦人尤甚豈知一死之後 便當墮入三趣乎一者地獄二者鬼趣三 者畜趣昔崔起妻蕭氏性嗔妬不信善惡 其父教之誦經不能從未幾暴卒夢其侍 婢素玉曰我在生聞人說地獄心實不信 今果見之俄頃已見蕭氏卧在鐵床猛火 自起驚悸遂寤非地獄乎劉伯玉妻叚氏 性妬忌伯玉甞於其前誦洛神賦曰娶婦 如此心可無憾妻曰君意似美水神而輕 我我死後何患不爲水神是夜即自沉復 夢伯玉曰君美水神我今爲水神矣伯玉 自此不敢渡水婦人有過此者必自壞其 粧然後敢濟不然則波濤暴發人因名其 地爲妬婦津云非鬼趣乎梁武皇后郗氏 旣死數月乃化爲蟒作人語曰妾以在生 嫉妬常懷𢡖毒忿恚一發如火熾然損射 **Interpretation** 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. 於物今受蟒身身旣長大無物可食兼無 窟宂可以藏身毎一鱗下各有無數蛆蟲 晝夜唼嚙苦痛切至柰何梁武於是爲修 懴法以贖其罪非畜趣乎然則人而常懷 妬忌者是可爲乎 賛曰 妬則傾人忌難爲下孰使之然 心猿意馬胡不反思求在我者 擇善可師勝已如射女子小人 **Interpretation** (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.) 不知命也太上感應篇卷之二十五 --- 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/25/