《太上感應篇》Vol. 30

This passage from the Taishang Ganying Pian (Treatise of the Most High on Response and Retribution) uses several historical stories to reveal the consequences of forcibly taking wealth unjustly.

The retribution for those who seize other people’s property by force may fall upon their wives and children, gradually bringing the family to ruin. Even if they do not die, they may suffer calamities such as floods, fires, theft, lost possessions, illness, and disputes—all of which repay the value of what they acquired unlawfully.

During the Northern Wei, Empress Dowager Wei Ming took the officials to visit a silk storehouse and invited each person to take silk cloth. Li Chong, the Director of the Chancellery, and Yuan Rong, Prince Wu, greedily took too much. One fell and injured his back; the other sprained his foot. Only Cui Guang, a palace attendant, took two bolts. When the empress dowager asked why he had taken so little, he replied, “My two hands can carry only two bolts.” Everyone who heard him felt deeply ashamed. People are often just as greedy when faced with wealth, unaware that such conduct violates the laws of Heaven and will surely bring calamity.

During the Tang, when Wei Gonggan served as governor of Qiongzhou, he forced craftsmen to cut down precious timber and exploited the local minorities. When he left office, his two boats were laden with treasures. Before they had traveled even a hundred li, both boats sank. This was retribution by flood. When Lü Shizao served as governor of Chizhou, he embezzled public funds and exploited the people. On his journey home, a mad Daoist suddenly appeared aboard his boat. He passed through the hull and set off a fire, reducing all the wealth to ashes. This was retribution by fire. When Ding Wei was demoted, he was attacked by bandits and lost all his belongings; even his precious jade pillow had to be pawned. This was retribution by theft. During unrest in Xichuan, Ma Xiang hurriedly hid silver in a well and later could never find it again. This was retribution through lost possessions.

These stories show that wealth acquired by improper means will ultimately be lost in one way or another, and may even bring harm to one’s family. This is the principle that Daoism calls “cause and effect.”

This passage explains the principle of karmic retribution through several stories, emphasizing that evil deeds inevitably bring punishment from Heaven.

The first story tells of three generations of the Jin Yu family suffering from white leprosy, a severe disease similar to leprosy. The Daoist He Kui explained that the illness came from the family’s appropriation of offerings intended for the dead. During a time of war, Jin Yu’s mother had taken a gauze screen from before a Buddha statue—a curtain used in temple worship—for her own use. The family quickly removed the offerings and performed rites to release the dead, and the illness was cured. The story shows that taking what belongs to others can bring illness and suffering.

The second story concerns Liu Zhao, who served in the palace of Shu, where the enormous treasures in the inner treasury drew public criticism. After leaving office, he volunteered to escort the goods in an effort to quiet the rumors. But in Xindu, the bandit Luo Jinfan killed him and seized the wealth. His greed for money thus brought him a death sentence in all but name.

The third story describes three ways of wrongfully killing the innocent: judging a case unjustly, prescribing the wrong medicine, and causing harm through abortion. All such acts of killing bring retribution, like killing someone with a knife only to be killed by a knife in turn. For example, when Zu Ao was hearing a case, he changed the defendant’s sentence to death based on a single point of doubt. Though he did not act deliberately, the dead man’s wronged spirit had already appealed to Heaven, and Zu Ao soon suffered retribution.

The passage concludes that those who covet wealth may seem to gain, but in truth they lose far more; those who remain honest and neither covet nor take what is not theirs enjoy lasting blessings. The Way of Heaven is just: a killer will ultimately suffer the consequences of his own actions, like someone who kills with a knife only to be wounded by one. These are the principles of karmic retribution taught by the Most High, the supreme deity Taishang Laojun.

Here, “sacrificial rites” refers to Daoist rites for releasing the dead, “escorting the convoy” means taking responsibility for transporting goods, and “changing the sentence” means revising a court’s judgment.

This record recounts several karmic retribution stories that serve as warnings for mindful conduct.

The first story tells of a woman named Yang A-sheng who suffered lifelong poverty and illness. On her deathbed, she confessed her previous incarnation as a male physician. Once, when treating a woman claiming to have gu poisoning, he carelessly prescribed yanhua wine (an abortifacient) without proper diagnosis, resulting in the deaths of both the pregnant woman and her twins. The underworld magistrates sentenced him to three lifetimes of rebirth as impoverished, sickly outcasts.

The second story concerns Lady Ying who repeatedly aborted pregnancies out of disdain for having many children. During the wuzi year of the Qiandao era [1168 CE], she aborted yet another pregnancy and suffered massive hemorrhaging that left her bedridden for six years. As she lay dying, she saw over a dozen children pulling at her, with the whole family hearing their voices. She soon perished.

The text then cites historical parallels: killing with medicine is no different from killing with blades. The death of Bo Ren [a Jin dynasty official] resulted from slanderous words. Unjust law enforcement and reckless legal judgments carry equal karmic weight.

Finally, it warns that ill-gotten gains are like eating rotten meat to satisfy hunger or drinking poisoned wine to quench thirst—momentary relief leads to certain demise. Grave robbery receives particular condemnation as the ultimate violation of humaneness. The example of Wang Xuanxiang illustrates this: while excavating an ancient tomb, he discovered a coffin containing what appeared to be a living twenty-year-old woman. She identified herself as the daughter of the Prince of Donghai, permitting him to take funerary objects but not harm her body. Coveting the jade bracelet on her arm, Wang forcibly severed it, prompting her to weep, "Now I shall truly die."

These narratives collectively admonish: medical practice requires utmost caution, abortion must never be taken lightly, legal judgments demand impartiality, and ill-gotten wealth—especially from grave robbery—invites inevitable retribution.

This scripture reveals a fundamental truth through historical anecdotes: human thoughts and intentions attract corresponding blessings or misfortunes, for even spirits perceive the workings of the human mind.

First, consider this remarkable cultivation tale: In ancient times, a man named Zhao Chengzi died in a mountain valley. Five years later, a traveler discovered his internal organs had regenerated, with five small stones nestled between them. Upon swallowing these stones, the traveler lived another five years until a white-haired elder appeared. Suddenly, the stones flew from the traveler's mouth back into Zhao Chengzi's body, resurrecting him while the stone-swallower dropped dead. This illustrates how forcibly seizing what isn't rightfully yours (like grave robbery) inevitably brings retribution.

Historical cases further demonstrate this principle: When Dong Zhuo plundered Han dynasty tombs to build his extravagant Mei Fortress, he was swiftly assassinated. Sun Jun's massacre and pillaging in Jiangling eventually led to his execution in old age. Such wicked deeds are as perilous as drinking poisoned wine or eating rotten meat.

The scripture emphasizes thought's invisible power: A single virtuous thought summons auspicious spirits before action is taken, while malicious intent immediately draws baleful attention. Consider when Tianzi and Xizi ascended a platform—merely by gazing southward (implying logging intentions), Xizi discerned the unspoken plan and preemptively felled all southern trees. Or when Cao Cao muttered "chicken ribs," Yang Xiu instantly understood retreat orders. If humans perceive such subtle cues, how much more do spirits observe?

Two concluding cases drive the point home: When Wang Dan (Northern Song statesman) served as Linjiang prison official, he desperately sought to save a condemned inmate. At dawn one day, guards heard a voice proclaim "The magnate approaches" moments before Wang appeared—divinities had responded to his sincere compassion. Similarly, Hu Su reversed wrongful death sentences in Xuanzhou after receiving revelations during incense meditation.

These accounts collectively demonstrate heaven and earth operate through intangible resonance. Every thought is recorded in this cosmic ledger: virtuous intentions summon blessings, wicked ones attract calamity. This law of cause and effect—more consequential than silver or gold—demands our utmost vigilance.

A man once dreamed that a deity told him: "The murderer's surname is Wu." He immediately summoned the prisoner for private questioning. The prisoner then confessed: That morning while going to the fields, he had seen a dead body lying in the street. The victim's wife accused him of the murder, but he actually knew the widow had been having an affair with a man surnamed Wu—he just hadn't dared to speak up. Later investigation proved the killer was indeed surnamed Wu.

This illustrates the principle from the Taishang Ganying Pian (Treatise of the Exalted One on Response and Retribution): When a good thought first arises in the heart—before any good deed is done—auspicious spirits (Jishen) already follow. When an evil thought first emerges—before any wicked act is committed—baleful spirits (Xiongshen) are already watching. How true this is!

The commentary explains: Yang energy sprouts at midnight (the Hour of Zi), like seeds underground—plants and springs all respond to this benevolent virtue (De). Yin energy appears at noon (the Hour of Wu), seemingly empty, yet nettles immediately wither as killing energy condenses. These signs of Yin-Yang transformation manifest equally for good and evil.

If someone who previously committed wickedness sincerely repents and achieves "abstaining from all evil while practicing every good," prolonged practice will surely bring blessings. This is the principle of transforming misfortune into fortune.

Laozi said: "How much difference is there between good and evil?" Contemplating this deeply, we see the initial distinction is minute—residing entirely in the daily choices of thought and intention. Understanding this principle and regularly examining oneself naturally leads to complete goodness, increasing blessings (Fude) while dissolving calamities. Moreover, the Supreme Venerable Sovereign (Taishang Laojun) has clearly established celestial laws permitting the offsetting of transgressions through accumulating virtue (Jide).

Ge Hong (Baopuzi) also taught: Cultivation with meritorious deeds is supreme; repentance for faults comes second. Healing illnesses and saving lives constitute great merit, while loyalty, filial piety, benevolence and integrity form the foundation. Practicing these aligns with the great Dao of Yin-Yang—even without worshipping Taishang Laojun, one may attain immortality. How then can people refrain from reforming their faults?

Consider Aniruddha's past life as a robber: One night in a Buddhist temple, seeing an oil lamp about to extinguish, he used an arrow shaft to trim the wick—suddenly the light blazed brilliantly. Struck with awe, he abandoned evil for good and ultimately attained the divine eye. Or Zhu Tun the bandit who, after crimes, fled to Mount Zhongnan repenting day and night until Daoist master Feng Zhenren took pity and enlightened him.

This scripture recounts the stories of two officials who repented and turned toward goodness, ultimately attaining the Dao. Yang Zhonghe was originally a judicial officer in Xuzhou (present-day Xuchang, Henan). During the Tiansheng reign period, he faced severe celestial punishment for misjudging a case. Filled with remorse and fear, he immediately resigned from his post and vowed to perform one hundred good deeds to atone for his wrongdoing. From then on, he devoted himself to aiding impoverished monks and Daoists, widows, orphans, the elderly, the weak, and those facing urgent hardships like funerals. Over several years, he exhausted his family wealth and even sold his only son, yet he persisted in making offerings to Zhenwu the Great Emperor (an important Daoist deity). Ultimately moved by his sincerity, Zhenwu manifested as a Daoist priest and bestowed upon him the Twelve True Lord Spirit Lots (a Daoist divination instrument). Later, he was appointed by the Great Emperor of the Eastern Peak as the Registrar of Blessings at Maxi (a Daoist celestial post).

Another official, Wu Mu, was reported for oppressing the common people and fled into the deep mountains, where he encountered the Perfected (Zhenren) Sun Jun, who expounded scriptures and discoursed on the Dao. Profoundly regretting his past misdeeds, he sincerely repented and likewise received essential Daoist cultivation methods from the True Lord, eventually ascending in flight. The scripture uses these examples to demonstrate the principle from the Taishang Ganying Pian (Treatise on the Response of the Dao) that "misfortune can be transformed into blessing."

Finally, it emphasizes: A virtuous person (ji ren) who daily cultivates kind speech, compassionate gaze, and upright conduct will surely receive celestial blessings within three years. Conversely, a wicked person who daily speaks harsh words, casts malicious glances, and behaves improperly will inevitably face heavenly punishment within three years. Historical figures are cited as examples: Boyi refused to look at what was contrary to propriety, while Han Yu treated others with benevolence (virtue of gaze); Yan Su saved people from wrongful imprisonment with a single word, and Lü Yijian remonstrated to reduce agricultural taxes (virtue of speech); Gao Chai showed benevolence toward plants and trees, while Huang Wanyou extended compassion to birds and beasts (virtue of action).

The conclusion points out: These three virtues are practiced in daily life and are truly not difficult to accomplish. Just as spring inevitably follows winter, those who reform their faults and cultivate goodness will ultimately receive blessings.

Those who perform good deeds will surely receive blessings, and those who accumulate hidden virtue (Yinde, the merit of doing good in secret) will see their descendants prosper. Not wasting the natural bounty of creation, not indulging in lust or theft, and not slandering orthodox teachings—these are all manifestations of virtuous conduct. Saving the dying, aiding the injured, relieving others' urgent needs, and never shielding evildoers—these are ways to accumulate hidden merit.

If one fails to cultivate virtue and accumulate merit, misfortunes will follow in succession. There was once a man named Li Guangxuan who diligently sought the Dao for many years. One day on Mount Shaoshi, he encountered an extraordinary being (an enlightened adept) who clearly told him: "In your current pursuit of the Dao, do you seek to help others or only yourself? If you seek immortality solely for personal gain, the immortals will not accept you." Thus, while doing good is commendable, it is even more important to assist others.

How then should one help others? The key lies in the four principles of "opening, revealing, awakening, and entering" (referring to unveiling wisdom, manifesting truth, enabling understanding, and guiding initiation). The essence of the seven-volume Lotus Sutra is entirely contained within these four principles.

Praise be: The teachings established by the Most High Lord Lao (Taishang Laojun, the supreme Daoist deity) are utterly impartial. These golden rules (immutable principles) were established to enlighten the ignorant—their profound meaning is fully expressed in the text's conclusion: abandon past wicked thoughts, initiate new virtuous deeds, and with just one timely change of heart, all goodness becomes attainable. How benevolent and mysterious is the transformative power of creation, endlessly generating life without exhaustion!