--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 3 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/3/" canonical: "https://daozang.app/en/text/KR5f0001/juan/3/" 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. 3 Taiqing 太清部 · Vol. 3 / 30 · 3,938 characters ## Vol. 3 / 30 太上感應篇卷之三義三 李昌齡傳鄭清之賛昆蟲草木猶不可傷 傳曰按經所說諸類衆生一身具足一切 形質隨造隨成無明爲卵生煩惱包裹爲 胎生愛水浸潤爲濕生歘起煩惱爲化生 於此四生人復析爲十二𩔖生於十二類 生每𩔖又各有八萬四千種𩔖差别總而 言之則一十二𩔖便有一百萬八千之多 然則衆生種𩔖差别何其多歟但即其曰 用觀之目覩珍竒便起貪想舌味肥脆便 起殺想意攀華麗便起慾想非獨眼舌意 三爲然耳鼻身三亦復如是如是妄想如 是顚倒念念不停洎合眼後更只紛然做 主不得臘月三十日脚忙手閙做得主乎 佛所謂十二𩔖生一百萬八千種類差别 端起乎此昔佛在世㳺化諸國獨有一國 化不能從及遣目連傾國而至衆疑問佛 佛言此一國人於徃昔世本一聚蜂目連 本一樵夫因採薪觸著𣗳枝羣蜂驚擾爭 欲蠆之目連謂曰汝等本有佛性以惡業 流轉至此今也尚有小忿欲逞毒乎願我 早登聖果首度汝等是時羣蜂若有所悟 領納在心今故見之悉皆隨順又在瞻婆 則中迦羅池畔爲衆說法時有一蛤聞法 歡喜躍出池上濳身草間傾誠諦聴偶爲 一聴法人柱杖剌殺命終之後生忉利天 爲忉利主復從忉利日徃佛所聴說妙義 以開悟故證須陀洹然則昆蟲一𩔖雖曰 **Interpretation** 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. 微物其爲有知與人異乎又如草木一𩔖 在吾儒言之固若有生而無知驗以佛書 則亦不可一槩謂爲無知按傳燈録昔有 一僧久爲梵摩淨德及其子羅㬋羅多受 供養以道眼未明虚霑信施命終之後乃 於淨德園中生爲木菌日充淨德父子蔬 食他人欲取不復可得然則草木一𩔖亦 一槩謂爲無知可乎若曰昆蟲草木尚不 可傷人則尤不可傷也 賛曰 恭惟哲皇弗踐螻蟻濓溪之庭 草觀生意有生有知此性無異 吾仁所充際天極地不見其間 一物可棄宜憫人之凶 傳曰太上言樂人之善而首言憫人之凶 當知所謂凶者乃凶人爲不善之凶非凶 喪之凶也大抵人之性眞上與諸聖一體 無二能自率性則便可爲聖爲賢若但任 情不免爲凶爲忒是故太上書以吿人使 人皆知導之以善不然則永爲凶人不復 反於善矣太上告眞武曰一切衆生競赴 善惡輪轉生死無有窮巳汝宜普爲斷除 邪見察其罪福增益功行逐月輪定日分 遊奕世間善者以福加之不善者以善解 之然則太上所以憫乎凶者爲如何哉昔 巢州居民飡啜之外競㗖水族不知毎年 十二月二十五日乃玉帝奏告三清遊歷 諸天下觀世界予决罪福之日其日九天 採訪使者日月星宿天地百神嶽瀆社廟 皆得條具以聞一日玉帝召中天北極紫 **Interpretation** 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… 微大帝問曰南贍部洲呉國分野地號巢 州善惡如何北極奏曰此方居民實是凶 惡殺害物命不知紀極深恐積日之久𡨚 䰟愈結非連地址蕩爲大湖不足以蕩除 累年殘忍殺害厭觸腥穢之氣玉帝曰可 北極旣退召眞武吿曰汝爲三界遊奕檢 察善惡豈不知巢州之民造如是惡厭穢 之氣上犯玉帝勝游日月爲之無光星辰 爲之失次乎玉帝有命盡令全城䧟殁此 事屬汝可速奉行眞武曰千里之廣未必 一一皆然若一例䧟殁恐多𡨚濫容臣下 降更問地祇回奏北極曰彼州神祇皆巳 奉勑遷徃他所矣眞武乃大嘆曰痛哉一 物之命尚在輪回未易出離况此千里盡 為水界展轉相害大𡨚愈結何可救㧞又 復力請自差部下天罡神將再行審驗旣 而天罡化爲大鼈浮遊溪面先是守倅差 人臠取次及百姓亦復如是天罡回奏眞 武又請自降於是化爲一雲遊道人廵街 乞水如是七日家家腥穢最後一家號曰 焦婆水獨清淨眞君詰之婆曰某一家三 口久厭腥穢蔬食而巳眞君曰吾非人也 此州不逺當蕩爲大湖誠欲救之巳不可 矣汝宜速徃他所未幾雨果暴至洪亦隨 發一州千里頃刻之間波濤如山浩渺無 際是日眞君復降告焦婆曰汝可便主此 湖數日婆死其子及婦亦死遂得爲神因 名其湖曰焦從婆姓也然則天眞所以憫 **Interpretation** 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. 人之凶者爲如何書曰汝無忿嫉于頑亦 此意也 賛曰 人之凶惡豈皆本情見如探湯 惻怛已形無忿于頑書訓丁寧 死喪刑辟擿埴顚冥有拯其迷 闇室之燈樂人之善 傳曰吾之一字最能成就一切行願人發 善願天上間之聲如爆竹諸佛無不護念 上真無不主持心契故也按唐文粹昔髙 邁見鄕之俊傑主寳融寺經藏院長明燈 精進成就喜而發願銘而頌之巳而迫於 多事斯文莫構忽染目疾朦朧如隔綃縠 每自嘆恨不審得罪之由一夕夢神告曰 子於長明燈其有負乎邁應聲而寤寤而 起起而作頌明日目愈然則諸佛所以護 念於善者爲如何按啓聖録程嗣昌常在 宻州見郊西鎭人好食鳥雀獵徒數輩日 常打捕或碎首宂胷於鷹鶻爪觜之下或 拗脚折翅於網羅𦊨𦊙之中或被箭穿或 遭彈擊哀聲悲切所不忍聞於是夜起露 立於星斗之下仰天告曰某欲將家藏一 切所食衆生並同七世父毋因縁戒殺圖 子一本覆板印行庶幾此方皆知攺悔今 日正當眞武眞君下降之日願慿聖力俾 獲流通覆畢印行攔頭彭景亦請一本歸 示其妻其妻華氏三娘一見大怒𢮎破投 之穢處移時買得一魚操刀欲膾魚忽跳 躣觸破其眼血遂迸流俄化爲蟲縁遶其 身處處𠰼噬方喧傳間監鎭孰向怳見一 **Interpretation** 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. 神立于其前自言吾是眞武察知此地有 一大善乃興化軍程嗣昌印施戒殺圖子 不謂婦人華氏乃敢𢮎破擲之穢處罪惡 深重即當死矣其他不悔之人亦當獲罪 俟吾二十七日再降更看如何然則上眞 所以主持於善者爲如何嗚呼上眞與佛 皆已久住解脫樂人之善尚爾如此况人 正在苦海可不然乎求之世間非無人也 胡文定見李文靖澹然無欲又能濟之以 學喜曰若此人者八九分地位人也見王 所公儼然不動加以篤學文曰若此人者 亦八九分地位人也邵康節見司馬温公 忠厚友悌恭儉正直喜曰若此人者脚踏 實地八九分人也見韓欽之論事上前無 所囘避又曰若此人者可謂至清而不耀 至直而不激至勇而能温誠難能也又如 杜正獻聞人有善喜若巳出劉集賢聞人 有善稱道不巳文潞公見人有善惟恐弗 及韓忠獻聞一小善必曰𤦺所不及若數 君者非眞實樂善巳到於樂則惡可巳也 之地能如是乎 賛曰 人無不善出於天性胡爲忌嫉 私心之勝克伐怨欲交相爲病 惟其無我此心不競見人之善 如月在鏡濟人之急 傳曰諾詎羅尊者曰若人大智慧耿耿籠 中燈若人大福德飄飄海上漚若人大方 便乙乙空中雨今也於人之急力能濟之 即所謂大方便也如雨普潤其爲及物可 **Interpretation** 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. 勝言哉所謂急者非一而已在疾病則以 湯劑爲急在死喪則以後事爲急在飢乏 則以飲食爲急在婚娉則以奩橐爲急此 外又有無限不可悉陳之急但能各隨其 急方便濟之皆爲濟人之急也昔許叔微 少嘗以登科爲禱一夕夢神告曰汝欲登 科須憑隂德叔微自念家貧無力惟醫乃 可於是精意方書久乃通妙人無髙下皆 急赴之旣而所活愈多聲名益著復夢其 神授以一詩曰藥有隂功陳樓間處堂上 呼盧喝六作五是年登第六名進士第上 一名陳祖言下一名樓材及注闕用陞甲 恩如第五名授職官以歸與詩中言無一 字差此則濟人之急者也范文正知邠州 暇日載酒率僚屬登樓觀賞初舉觴俄見 數輩衰絰徃來營理喪具公遣人問之乃 一寄居官方卒賵殮棺槨之具皆未有公 爲撤宴厚賙䘏之此則濟人死喪之急者 也范忠宣知慶州歳大飢餓殍滿路無粟 以賑公請發常平封樁粟麥郡官皆不許 曰須奏乃可公曰人不食七日即死奏而 後發豈能及事即日發之且曰諸君但勿 與吾當自坐此則濟人飢乏之急者也查 道未第時嘗遊湘漢間假貸於人得錢十 萬途次適見故人以嫁女理財甚急即罄 囊與之畧無吝色此則濟人婚娉之急者 也用心如此烏得無報其後許叔微竟能 登第范文正官至叅政范忠宣官至丞相 **Interpretation** 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. 查道官至侍從非其報歟大抵人處世間 於人急處自當如此 賛曰 君子周急非相爲私如人在穽 脩綆弗施有力不用猶已殺之 揖遜拯溺無乃自欺以已望人 其急可知救人之危 傳曰雲笈七簽曰能救一人之命當延一 紀之年若所救又是善人延壽又當倍之 然則於人之危其可不救所謂危者死生 之命也昔王均亂蜀朝廷忿蜀再亂命雷 有終將兵平討意欲屠城時蜀士范璨尚 氣節范璲好讀書文鑒大師有名行皆蜀 中所素敬者因相率從間道出迎王師叩 頭告曰蜀人懦弱城中皆平民其脅從者 特畏死耳城下之日願無肆戮鋤其凶黨 可也三人者皆堂堂丈夫且陳議慷慨忘 身爲物出於至誠有終爲之攺容曰不聞 長者之言屠城必矣由是一城之民得脫 於死范與鑒之力也章郇公得象之髙祖 仔事閩爲建州剌史其大人練氏有智識 仔嘗出兵二將後期欲斬之夫人救之得 免二將後仕南唐爲將攻破建州時仔已 死矣夫人居建州二將遣使厚以金帛遺 夫人并以一白旗授之曰吾屠城夫人植 旗于門吾以戒士卒勿犯也夫人反其金 帛并旗弗受曰君幸思舊德願全此城必 欲屠之吾家與衆俱死耳不願獨生二將 感其言遂不屠城練之力也范氏今爲蜀 中望族子孫蕃衍有官者常百數人章氏 **Interpretation** 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." 亦爲建之大族位至卿相者相踵皆練氏 後公其一也嗚呼二家所救如此而天之 報之亦如此此固非世常有但於水火盜 賊飢寒疾疫刑獄逼迫逆旅狼狽一切危 急皆能如此存心事體雖不相侔其爲救 危則皆一也 賛曰 孺子及井怵惕皆有器將墜地 觀者舉手轉危爲安起痿而走 彼難旣脫我喜亦厚以仁存 **Interpretation** 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). 心 必無悔咎太上感應篇卷之三 --- 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/3/