《太上感應篇》Vol. 3

This scripture expounds on the principle of universal equality among all beings and the law of karma. Through several Buddhist parables, it illustrates that even tiny insects and plants should not be harmed, for they equally possess Buddha-nature (the awakened essence).

First, it explains the four modes of birth for sentient beings: those born from eggs due to ignorance, those womb-born entangled in afflictions, those moisture-born tainted by desires, and those spontaneously born from sudden karmic conditions. Humanity is further subdivided into twelve major categories, each branching into 84,000 variations, totaling millions of life forms. These distinctions all originate from deluded attachments—the eyes covet treasures, the tongue craves flavors, the mind clings to beauty, with all six sense faculties (eyes, ears, nose, tongue, body, and mind) generating inverted dreams.

Two parables follow: First, how the Venerable Maudgalyāyana (a disciple of Buddha), in his past life as a woodcutter, disturbed a beehive, yet later as an enlightened being liberated these same bees reborn as humans. Second, a toad who rejoiced upon hearing the Buddha's teachings—though accidentally killed, this wholesome mental state propelled its rebirth as a deva (lord of Trāyastriṃśa heaven), ultimately attaining the first fruition of enlightenment (Srotāpanna).

The text concludes: Though insects seem insignificant, harming them brings karmic retribution while kindness sows virtuous connections. Just as bees attained liberation through past karmic ties with Maudgalyāyana, and the toad ascended through dharma-inspired joy, all life deserves respect. Whether one maintains mastery when the "thirtieth of La Month" (symbolizing life's final hour) arrives depends entirely on daily accumulation of virtuous deeds.

Is there truly a fundamental difference in perception between tiny living beings and human beings? Take plants such as grasses and trees: according to the Confucian view, they seem to be alive but without awareness. Yet accounts in Buddhist scriptures show that this cannot be said of all plants. The Records of the Transmission of the Lamp tells of a monk who received offerings from Brahma Pure Virtue and his son for many years without truly attaining awakening. After death, he was reborn as a mushroom in the family’s vegetable garden, meant solely for them to eat; whenever anyone else tried to pick it, it vanished. This shows that plant life is not entirely without awareness. How much more so, then, are human beings? If insects and plants should not be harmed, then people should certainly not be harmed.

A verse of praise says: “A sage king cannot bear even to tread on ants; Zhou Dunyi, Master Lianxi, observed plants growing and thereby awakened to the principle of life giving rise to life.” All things share the nature of life and awareness, and this nature makes no distinctions. Benevolence fills Heaven and Earth; there is no life in this world that ought to be cast aside. We should therefore have even greater compassion for those who commit violence and evil.

The Scripture of the Taishang on Response and Retribution places particular emphasis on taking joy in seeing others do good, yet its first point is to show compassion for the wicked. Here, “wicked” refers to evildoers, not to people who have suffered a death or other misfortune. In truth, human nature is originally in accord with that of the sages. By following their nature, people can become sages and worthies; by indulging their selfish desires, they can sink into wickedness. That is why the Lord Lao set down these teachings: he hoped to guide people toward goodness, lest they sink forever into evil paths. The Lord of the Way once admonished the Great Emperor Zhenwu: “Living beings pass endlessly through birth and death in the cycle of good and evil. You must widely dispel false views and clearly distinguish guilt from merit. Make regular inspections of the human realm each month, bestowing blessings on the good and kindly guiding the wicked.”

What is the deeper meaning of this compassion for evildoers? In the past, the people of Chaozhou not only ate what they needed each day but also wantonly consumed aquatic creatures. They did not know that the twenty-fifth day of the twelfth lunar month was when the Jade Emperor reported to the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of the Way and Its Virtue—and inspected the heavens to judge people’s merits and faults. On that day, the Nine Heavens Investigating Envoys, the sun, moon, and stars, the gods of Heaven and Earth, and the deities of mountains, rivers, and local shrines were all to submit reports on good and evil in the human realm. One year, the Jade Emperor summoned the Great Emperor Ziwei of the Central Heaven and North Pole…

This scripture recounts a Daoist parable about karmic retribution:

The Northern Pole Deity reported to the Jade Emperor that the residents of Chaozhou (modern-day Chaohu region in Anhui) had become vicious and cruel, wantonly slaughtering living creatures. The stench of blood and defilement rose to the heavens, obscuring the sun and moon and disturbing the celestial order. The Jade Emperor decreed that the entire city would be submerged as punishment.

When Zhenwu the Perfect Warrior (an important Daoist deity overseeing morality in the Three Realms) learned of this, he felt compassion, believing not all citizens deserved such fate. First, he dispatched the Tian Gang Divine General (the deified Northern Dipper stars) in the form of a giant turtle to test the people - from officials to commoners, all competed to butcher and devour it. Then Zhenwu himself transformed into an itinerant Daoist, begging for water door-to-door for seven days. Only Granny Jiao's household maintained vegetarian practice and offered pure water.

When divine punishment finally came in torrential rains that sank Chaozhou into a lake, Zhenwu rescued Granny Jiao's family of three, appointing them as lake deities. Hence the lake became known as "Jiao Lake" (modern Chaohu), named after the virtuous family.

The story illustrates core Daoist doctrines through three key episodes:

1. Taking life inevitably invites heavenly retribution

2. Deities meticulously examine good and evil deeds

3. Virtuous conduct ultimately receives divine protection

The term "local officials" refers to regional administrators, "earth deities" to territorial spirits, while "Tian Gang" belongs to the Northern Dipper pantheon. The recurrent motif of "bloody defilement" symbolizes moral corruption beyond physical filth. Granny Jiao's family was saved through their adherence to "plant-based diet" (a Daoist ascetic practice), embodying the tradition's emphasis on purity and self-cultivation.

This scripture expounds the principle of karmic retribution for good and evil deeds, illustrating the importance of accumulating virtue (De) through several parables.

The first part quotes the Book of Documents, conveying that one should not harbor anger or jealousy toward the obstinate. Human wickedness is not innate—just as hands instinctively withdraw from boiling water, people inherently possess compassion. The classics repeatedly admonish us to save those ignorant souls who, like blind men groping an elephant, are lost in death and punishment, much like lighting a lamp in a dark chamber.

The second section discusses the power of virtuous vows. The scripture states that the word "I" holds the greatest potential for accomplishing all good deeds. When a person makes such a vow, celestial fireworks-like sounds erupt in heaven, and all buddhas and bodhisattvas will protect this virtuous intention. During the Tang dynasty, a man named Gao Mai witnessed the diligent practice of the eternal lamp at Baorong Temple's scripture repository and joyfully vowed to compose a eulogy. Later distracted by trivial matters, he neglected his promise until suddenly afflicted with an eye ailment that veiled his vision like silk gauze. In a dream, a deity reminded him of his unpaid debt to the eternal lamp. Upon awakening, he immediately composed the eulogy—by the next day, his eyesight was restored.

The third part describes the karmic consequences of killing. When Cheng Sichang was in Mizhou, he observed locals delighting in capturing and eating sparrows, using hawk-claw nets to cruelly trap living creatures, their pitiful cries unbearable to hear. On the day of Zhenwu the Perfect Warrior's (a major Daoist guardian deity) divine descent, he vowed to print and distribute illustrations against killing to enlighten the villagers. A man named Peng Jing took one home, where his wife Hua Sanniang angrily tore it up. Later, while preparing to slaughter fish she had purchased, one fish suddenly leaped up and pierced her eye. The wound festered with maggots—a clear karmic retribution in this very life. At that moment, local officials suddenly perceived... These stories collectively demonstrate that virtuous thoughts and deeds receive divine protection, while harming living beings or slandering righteous teachings invites misfortune. Particularly significant is the emphasis on making vows during Zhenwu the Perfect Warrior's descent—highlighting the Daoist cultivation tradition of choosing auspicious dates for virtuous acts.

This recounts the miraculous manifestation of the Perfected Warrior Emperor (Zhenwu Dadi), an important deity in Daoism. When the Divine Warrior descended to the mortal realm, he encountered a man named Cheng Sichang who was printing illustrations advocating against killing to encourage virtuous conduct—a commendable act. However, a woman surnamed Hua audaciously tore up these illustrations and threw them into filthy places, committing a grave sin. The Perfected Warrior immediately decreed she deserved death. Others who remained unrepentant would also face punishment, with the deity declaring he would return after twenty-seven days to assess the situation. This illustrates how profoundly the divine beings value matters of good and evil.

The text then enumerates several virtuous sages of exemplary character: Hu Wending, upon observing Li Wenjing's ascetic lifestyle and diligent scholarship, praised him as "an eight- or nine-tenths good man"; seeing Wang Suogong's dignified composure and scholarly devotion, he similarly commended his eight- or nine-tenths virtue. Shao Kangjie praised Sima Wengong for his loyalty, filial piety, reverence, frugality, and integrity, describing him as "standing on solid ground"; he lauded Han Qinzhi for his fearless remonstrance, noting he was "upright without ostentation, forthright without extremism, courageous yet gentle"—a truly rare combination.

Further examples include Du Zhengxian, who rejoiced at others' good deeds as if they were his own; Liu Jixian, who constantly praised others' virtuous acts; Wen Lugong, who feared missing any instance of others' goodness; and Han Zhongxian, who upon hearing of even minor virtues would say, "I couldn't have done so well." These sages genuinely delighted in witnessing virtuous conduct, having attained the realm of "rejoicing at seeing goodness."

The passage concludes with a gatha (verse summary): Human nature is fundamentally good, and envy arises only due to selfishness. Only by relinquishing the ego can one, like the moon reflected in a mirror, truly rejoice in others' virtuous deeds.

Quoting the Buddhist scripture Nakula Elder, it states: Those with great wisdom are like bright lamps in cages; those with great virtue resemble bubbles on the sea; those with great skillful means (upaya) are like gentle rain in the sky. Presently, exerting oneself to help others in urgent need constitutes the greatest skillful means, benefiting all beings like nourishing rain moistening myriad things.

The term "urgent need" encompasses various situations: medicine is most critical in times of illness; funeral arrangements are paramount during bereavement; food becomes essential during famines; and dowries are indispensable for weddings. Beyond these, countless other emergencies exist—providing timely assistance according to specific circumstances all constitutes acts of rescuing people from distress.

In his youth, Xu Shuwei once prayed to pass the imperial examinations. One night, he dreamed of a deity telling him: "If you wish to achieve scholarly honors, you must accumulate yin virtue (merit through secret good deeds)." Realizing his family's poverty left him only medical skills to benefit the world, Xu devoted himself to medical texts until mastering the art. He rushed to treat critical illnesses regardless of patients' wealth or status. As his reputation grew with each life saved, the deity reappeared in a dream, presenting verses: "Medicine's hidden merit lies between Chen and Lou, / In the hall 'five' is called where 'six' should do." That year, he placed sixth in the exams—flanked by Chen Zuyan in fifth and Lou Cai in seventh—with subsequent promotions unfolding exactly as prophesied. This demonstrates the karmic reward for alleviating medical emergencies.

When Fan Zhongyan (posthumously titled Duke Wenzheng) served in Binzhou, he once hosted subordinates for a lakeside banquet. As cups were raised, he noticed mourners preparing funeral goods. Upon learning a visiting official had died without coffin funds, Fan immediately canceled the feast and generously financed the burial—an exemplary act of relieving funeral crises.

During a devastating famine in Qingzhou, Fan Chunren (Duke Zhongxuan) saw corpses littering the roads. While other officials insisted on awaiting imperial approval to open granaries, he declared: "Men starve to death in seven days—how can we wait for memorials to return?" Distributing grain that very day, he alone shouldered the responsibility—a heroic response to food scarcity.

Before passing the exams, scholar Zha Dao borrowed 100,000 coins during his travels. Meeting an old friend distressed over his daughter's dowry, Zha emptied his purse without hesitation—a righteous deed addressing matrimonial urgency.

How could such compassion go unrewarded? Xu Shuwei achieved the jinshi degree; Fan Zhongyan rose to Vice Grand Councilor; Fan Chunren became Chancellor—their virtuous deeds bearing illustrious fruit.

This scripture discusses the importance of rescuing people in distress, illustrating through two historical stories the principle that good deeds inevitably bring good rewards.

Attaining high-ranking positions like imperial attendants—isn't this the reward for virtuous conduct? In this world, when witnessing others in urgent danger, one should naturally extend assistance. A noble person saves those in peril not out of self-interest, just as seeing someone fall into a well while withholding available ropes or unused strength would be no different from committing murder. Feigning modesty while watching people perish—isn't this sheer self-deception?

The Yunji Qiqian (Seven Bamboo Tablets of the Cloudy Satchel) records: Saving one life extends longevity by twelve years, and rescuing virtuous individuals doubles this merit. How can one refrain from acting at life-and-death moments? Two true accounts follow:

The first occurred during Wang Jun's rebellion in the Song dynasty. Shu scholars Fan Can, Fan Sui, and Master Wen Jian risked their lives to exit the city via backroads, pleading with imperial troops. Their impassioned appeals convinced General Lei Youzhong to abandon his massacre plan, sparing the entire populace. Later, the Fan family became prominent in Shu, with descendants flourishing for generations.

The second story concerns Madame Lian, grandmother of Chancellor Zhang Xun. Years earlier, she had saved two disobedient officers who later attacked Jianzhou. Remembering her kindness, they offered white flags to protect her household. But Madame Lian returned the gold, silver, and flags, declaring she'd either save the whole city or perish with it. Moved by her righteousness, the officers spared Jianzhou.

These accounts demonstrate that rescuing the imperiled accumulates virtue (De), prolongs life, and blesses descendants. Daoism teaches that accumulating merit through good deeds brings both worldly blessings and hidden virtue (Yin De)—the core message of Taishang Ganying Pian (Treatise on Response and Retribution): "The rewards of good and evil follow like shadows."

The passage describes two prominent families (the Lian and Hougong clans) who held high-ranking ministerial positions (qingxiang) for generations due to their long-standing practice of accumulating virtue (De) through good deeds. It particularly highlights how these families would exert their utmost efforts to assist others facing disasters like floods, fires, banditry, famine, illness, imprisonment, or travelers encountering perilous situations.

Using vivid analogies, the text illustrates that just as one would instinctively reach out to save a child about to fall into a well or catch a falling object, such acts of kindness—though seemingly minor—can avert danger. After helping others overcome difficulties, the benefactor also experiences inner contentment. As long as one maintains a heart of benevolence, they will never regret their actions.

The concept of "Taishang Ganying" (Supreme Response) mentioned here is a crucial Daoist principle, signifying that Heaven bestows corresponding blessings or calamities based on human virtue or wrongdoing. The text emphasizes that regardless of the scale of assistance, as long as one acts with sincere goodwill, they accumulate merit (gongde).