--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 8 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/8/" canonical: "https://daozang.app/en/text/KR5f0001/juan/8/" 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. 8 Taiqing 太清部 · Vol. 8 / 30 · 4,571 characters ## Vol. 8 / 30 大上咸應篇卷之八義八 李昌齡傳鄭清之賛剛強不仁 傳曰孔子以剛爲近仁太上以剛爲不仁 聖人之言豈相戾哉孔子所取之剛乃剛 毅之剛確然不奪乎内君子之剛也有殺 身以成仁故曰近仁又曰棖也慾焉得剛 太上所戒之剛乃剛強之剛忿然常見乎 外小人之剛也凌人暴物焉得仁哉故以 不仁又曰強梁者不得其死又曰堅強者 死之徒大抵剛強之剛不能自戒則便有 不仁之失在乎其間太上所以斷而書曰 不仁也昔桓範持節都督青徐諸軍事𥘉 到徐州與郡守徐𡵨爭屋便欲引節斬𡵨 𡵨奏于朝範以理屈坐免及知冀州時吕 昭才爲鎮北將軍冀屬鎮北範以昭才仕 進出其後意輕之語其妻曰吾寜能三公 長跪不能爲吕子展屈妻曰君在徐州便 欲引節斬𡵨人皆謂君難爲作下今到冀 州又不欲爲吕子展屈人必謂君難爲作 上範忿其言以刀鐶撞其腹妻墮胎死強 梁如此非不仁乎包孝肅内剛不屈僚屬 有所關白多面折之至於所言中理亦未 嘗不怡然而攺由是人皆服其剛而不愎 此即剛毅之剛與剛強之剛有所不同而 太上孔子言之所以亦有異也竊嘗論之 縱非剛強之剛而用剛不巳亦不保其無 失楊文公億以文章獨歩帝頗愛之竟以 剛不容物譛之者衆帝眷遂衰王内翰禹 **Interpretation** This passage explores the dialectical relationship between "strength" and "benevolent virtue" (ren-de). Confucius considered steadfastness close to benevolent virtue, while Laozi (the Supreme Venerable Sovereign, highest Daoist deity) viewed unyielding strength as contrary to benevolence. Though these statements appear contradictory, each contains its own wisdom. The "strength" Confucius praised refers to the noble fortitude of a gentleman (junzi) — an inner resolve so firm one would sacrifice life itself to uphold virtue, hence being "close to benevolence." As he remarked when evaluating his disciple Shen Cheng: "How can someone with excessive desires possess true strength?" Laozi's warning concerns the violent rigidity of petty men (xiaoren), manifested as external aggression, bullying others and harming all creatures — behavior utterly divorced from benevolent virtue. Thus the *Daode Jing* states: "The violent and strong do not die a natural death," and "What is stiff and rigid belongs to death." Such unbridled strength inevitably leads to inhumane consequences. The text presents two contrasting examples: Huan Fan epitomized unyielding cruelty. As Xuzhou governor, he threatened to execute a prefect with his ceremonial staff (symbol of authority) over a property dispute. Later in Jizhou, he despised his superior Lü Zhao and beat his own wife to death with a sword hilt when she urged restraint — textbook manifestations of inhumanity. In contrast, Bao Zheng (Lord Xiaosu), though famously stern, would immediately correct subordinates' mistakes yet gladly amend his own views when properly challenged. People thus admired his principled flexibility — illustrating the distinction between a gentleman's fortitude and a petty man's brute force. The passage concludes that even non-violent rigidity carries risks. Yang Yi (Lord Wengong), despite his literary brilliance and imperial favor, eventually lost standing due to his inflexibility and inability to tolerate others' faults. Wang Yucheng (Hanlin Academician) met similar misfortune. These cases demonstrate that steadfastness requires moderation — the true path lies in harmonizing strength and yielding (gang-rou xiangji). 偁亦以文章獨歩帝有意於用之亦以剛 不容物沮之者衆命竟不下然則用剛不 巳豈不有累於身乎二公尚爾况餘人乎 賛曰 剛非克剛暴而無親強非自強 必多上人是謂凶德又焉得仁 善念斯絶何惡不臻𨤲爾多福 枯木難春狠戾自用 傳曰狠戾自用按如佛說譬之惡馬言難 調也難調如馬當爲無等人乎是故太上 於法輪經嘗以不自用故彰勉人今於此 篇又以狠戾自用爲戒而吾夫子亦曰愚 而好自用賤而好自專如此者災及其身 三教聖人言皆如此其可不戒大抵狠戾 自用者則吾友知識必不親近性命道德 必不喜聞日用之間一切拗強能無失乎 惜其不知從善如流君子所踐其可自用 况狠戾乎昔李文正公昉毎自言曰周顯 德末吾爲翰林學士丁太夫人憂起復充 職時禮部侍郎竇儼嘗責吾曰夫魚袋之 取事君夙夜匪懈之義以黄金爲飾者亦 身之華也子居太夫人憂恩詔抑奪不當 有金玉之飾吾遽謝不敏自是每誌于心 曰夫爲人子者䘮禮固非預習然三年之 制苟不中禮非惟有𧇊名教亦何面目處 身於搢紳之列乎於此益知竇君之言真 長者也正叔先生過范堯夫治所謂堯夫 曰聞舊帥死公始代之數日便設筵張樂 宴犒軍將有之乎曰有之先生曰當𥘉只 **Interpretation** This scripture cautions against obstinacy and tyrannical behavior through several historical anecdotes. It observes: A strong character does not equate to restraining violent tendencies—how can domineering arrogance ever cultivate benevolent virtue (De)? When virtuous thoughts are severed, all manner of wicked deeds will follow in succession. Like withered trees struggling to revive in spring, those who are tyrannical and dictatorial will ultimately reap what they sow. The text employs a Buddhist analogy, comparing such people to untamable wild horses. The Supreme Venerable Sovereign (Laozi) similarly warns in the *Scripture of the Dharma Wheel* against self-righteousness, while Confucius admonishes that disaster inevitably befalls those who are foolish yet obstinate, lowly yet autocratic. When the sages of Confucianism, Buddhism, and Daoism all issue such warnings, how can we not take heed? Two historical examples illustrate this: Li Fang (posthumously titled "Cultured and Upright"), a renowned Northern Song statesman, was admonished by his colleague Dou Yan for wearing gold and jade ornaments during mourning. He immediately corrected himself and lifelong remembered the principle that "three years of mourning conducted improperly not only violates ritual propriety but shames one before the scholarly community." When Cheng Yi (courtesy name Zhengshu) heard that Fan Chunren (courtesy name Yaofu) was hosting celebratory feasts immediately upon assuming office, he sternly pointed out this breach of ritual decorum. These accounts collectively demonstrate that in human affairs, one must learn to accept admonition, flowing like water toward virtuous counsel. Persistent stubbornness and cruelty not only alienate the guidance of teachers and friends but also lead one astray from moral cultivation (De), ultimately inviting calamity. 合打散使知所以不給財食者舊帥亡也 堯夫面熱汗洽愧集于中明日追送先生 于界上曰非先生逺出不聞此言賢矣哉 二公臨事從善如此是宜名振當時而澤 流後裔也狠戾自用者是可望乎 賛曰 仲虺有方自用則小善必難遷 狂不可矯吝心封閉私眉膠擾 愎諌陵物惡積釁兆災及其身 乃其自召是非不當 傳曰莊子曰彼亦一是非此亦一是非果 且有彼是乎哉果且無彼是乎哉此則超 出於是非之外視是非固若無是非也苟 或尚與世接不免事有是非一是一非皆 計利害在一國則計一國之利害在一家 則計一家之利害孰謂不然乎是故荀子 曰是是非非之謂智非是是非之謂愚愚 之爲言猶言不顧利害而妄有非是是非 也敗人之事不爲愚乎惜其不知處心平 正不敢妄有非是是非即日便當度世不 聞尹鄒之事乎昔尹師魯與人談論是是 非非無所隱避不爲苟止亦不苟隨惟務 窮盡道理乃巳臨終之日先以手書别文 正文正馳至則公巳沐浴衣冠端坐而逝 矣文正哭之慟公復張目曰巳與公别何 用復來死生常理希文豈不曉乎言訖復 揖而逝曏非平日是是非非無所隱避死 主之際能如此乎鄒宿爲内殿崇班正直 無二是是非非未嘗妄發至於背義貪殘 **Interpretation** This scripture illustrates the importance of discerning right from wrong in human conduct through several historical anecdotes. Yao Fu (Shao Yong, a Northern Song Dynasty Neo-Confucian scholar) once flushed with shame for being stingy with possessions. The next day, he deliberately chased to the border to bid farewell to his teacher, admitting that had the teacher not been leaving, he would never have received such admonishment. Those capable of timely self-correction like this naturally earn contemporary renown and blessings for posterity. In contrast, how could the self-willed and tyrannical possibly meet good ends? The text quotes Zhong Hui (a wise minister of the Shang Dynasty): "The obstinate can hardly accomplish even minor good deeds. The arrogant cannot be corrected, the miserly keep their hearts locked, and the self-opinionated inevitably invite disaster." These are all self-sown bitter fruits. Regarding perspectives on right and wrong, Zhuangzi proposed relativism with "That has its right and wrong; this also has its right and wrong," suggesting transcendence comes from viewing matters beyond such distinctions. Yet in practical life, we must inevitably make concrete judgments. Xunzi said: "The ability to distinguish right from wrong is called wisdom; confusing them is called folly." Fools disregard cause and effect in reckless judgment, ultimately ruining affairs. Two positive examples are given: Yin Shilu (Northern Song statesman Yin Zhu) never shied from principled debate, maintaining such clarity that he could calmly arrange his garments and sit upright at death; Zou Su (a Song official), as Palace Commandant, remained scrupulously impartial, never judging rashly. Both maintained composure at life's critical junctures precisely because of their consistent commitment to discernment. This passage admonishes us: In conducting ourselves, we must clearly distinguish right from wrong—neither obstinately clinging to personal views nor confusing principles. We should learn from Zhuangzi's transcendent perspective while emulating Yin Zhu and Zou Su's adherence to principles in concrete matters. Only thus can we avoid calamity and attain favorable outcomes. 恣殺物命皆所不作竟爲真武真君收録 署之部下慶曆𥘉任鄭州監酒日忽風雹 大作下一無盖銅棺公即端簡入卧其中 不刹那頃復下一盖自與棺合震霆一聲 則其棺巳在半空冉冉向北而去矣今爲 北極壽限司判官毎歳一次隨真武真君 下降勘筭世人善惡功過校量壽限長短 曏非平日是是非非不敢妄發真武真君 其肯以此重職而輕付之乎二君如此而 超度如此彼非是是非者當如何哉 賛曰 誰毀誰譽三代直道是非之公 如辯白皂小智旣鑿臧否顚倒 醜正朋邪跖廉夷盗天鑒不迷 出日杲杲向背乖宜 傳曰向也者趨向之謂也背也者違背之 義也當向而背當背而向即太上所謂乖 宜也乖宜之事君子有所不爲而小人爲 之而無忌憚也昔王資政存議論平恕無 所向背志有所守確不可奪温公嘗稱之 曰並馳萬馬中而能駐足者其惟王存乎 是以始自東髮至於老耄歷事五朝所持 一心屢更變故所守一道劉忠肅贄嘗論 助役十害在位者責其向背下司農寺詰 令分析公曰臣所向者忠直所背者邪侫 所向者義所背者利所向者君父所背者 權臣政令如此獲罪固已自分然助役終 爲天下害願陛下勿忘臣言人皆爲公縮 頭公則不問若二公者其於向背有乖宜 **Interpretation** This scripture recounts a tale of karmic retribution. A wine overseer in Zhengzhou, who had never wantonly taken life, was recruited by Zhenwu Zhenjun (True Martial Lord, one of the Four Saints of the North Pole in Daoist veneration) to serve under him. During the Qingli era, when hailstones suddenly rained from the heavens one day, he calmly lay down in a lidless bronze coffin. Instantly, the lid sealed itself shut, and the coffin ascended northward amidst thunderclaps. He now serves as Judge of the North Pole Longevity Bureau (a Daoist divine office overseeing human lifespans), descending annually with Zhenwu Zhenjun to assess worldly merits and faults, determining the length of mortals' lives. The text emphasizes: had this man not spent his life discerning right from wrong and refraining from reckless judgment, how could Zhenwu Zhenjun have entrusted him with such responsibility? Through contrast, it ironically highlights how those who confuse right and wrong ultimately reap what they sow. The subsequent "Eulogy" section poetically elucidates this moral worldview: distinguishing good from evil should be as clear as telling black from white, yet fools invert them. The Dao of Heaven observes with microscopic clarity, as bright as the sun. Regarding "alignment and opposition" (moral positioning), noble individuals should align with loyalty and integrity while opposing treachery and deceit; they should embrace righteousness and turn from selfish gain. Two exemplary ministers, Wang Cun and Liu Zhi, are cited: Wang Cun maintained his principles through five dynasties, praised by Sima Guang as "standing firm amidst ten thousand galloping horses"; though criticized for opposing the "Service Exemption Law," Liu Zhi declared, "I align with loyalty and righteousness, and oppose power-hungry schemers," choosing truth over safety. The core message embodies the Daoist principle of "retribution for good and evil." Through this divine appointment narrative and historical exemplars, it admonishes humanity: those who discern truth and uphold the Dao ultimately receive blessings, while those who confuse morality and chase power inevitably face celestial punishment. 乎至於李師中呉孝宗之流便不然矣李 師中平日議論與荆公大不合及荆公權 盛師中復欲合之於舒州作一亭榜曰傳 巖以荆公曽倅舒而又始封舒也呉孝宗 𥘉對䇿力抵熈寧新法及荆公得君孝宗 復爲十卷巷議以上荆公言閭巷之間皆 言新法之善荆公鄙之乖宜如此爲君子 耶爲小人耶 賛曰 事得其宜此之謂義見理必明 用心勿貳從違旣决禍福頓異 母逺仁賢母近邪僞惟順人道 斯合天意虐下取功 傳曰燭遇暗則成破暗之功舟得水則成 載物之功大抵水到渠成功當自立固無 待乎取也苟有意於取之則便有虐下之 失在乎其間功未必立而禍必先之矣所 謂虐取其財虐用其力皆爲虐也請以虐 取其財言之盖財者人所急也不聞王咨 馬絳之事乎昔王咨以強鷙處官紹興𥘉 爲四川都轉運司幹辦公事被檄㩁井潼 川躬自詣井盡令井户承認大額合認五 十斤者必令倍認百斤利其没官而官自 煎也未幾井户皆至破敗咨亦暴卒遂受 牛身當死之夕其友楊使君舉家皆見咨 來求救則公裳下巳穿出一尾矣明日鄰 家果生一牛又有馬絳者亦爲幹宫性尤 苛虐毎出督錢不問額之虚實物之盈縮 一切必欲多得稍不滿意便敢肆暴人因 呼爲馬刷子言其好刷錢也或以咨事戒 **Interpretation** This passage illustrates the dire consequences of violating moral principles and exploiting the common people through the stories of two historical figures. Li Shizhong and Wu Xiaozong were both men of shifting allegiances. Li Shizhong initially opposed Wang Anshi's (Jinggong) political views, yet when Wang rose to power, he built the "Chuanyan Pavilion" in Shuzhou to curry favor. Wu Xiaozong first criticized the New Policies in imperial examination essays, but after Wang Anshi gained influence, he compiled ten volumes of *Alleyway Praises* glorifying the reforms. The author poses a pointed question: Can such weathervane behavior be considered virtuous or contemptible? The commentary then distills the core message: Only actions aligned with moral principle constitute true righteousness (Yi), requiring clear discernment and steadfast commitment. Keeping distance from wickedness while drawing near to virtue allows human affairs to harmonize with celestial intent. The cases of Wang Zi and Ma Jiang demonstrate the karmic retribution for "extorting achievements through cruelty." As salt well administrator, Wang Zi forced well households to deliver double quotas (demanding 100 catties when only 50 were produced), driving them to ruin. He soon died suddenly—on his death night, an entire family of friends witnessed his ghost dragging an ox's tail while begging for help. Ma Jiang, nicknamed "The Scrub Brush," imposed arbitrary tax levies without regard for actual amounts, ultimately meeting similar retribution. The text emphasizes: True merit should emerge as naturally as water finding its channel. Deliberate exploitation—whether through excessive taxation or labor abuse—inevitably invites calamity. Just as candles exist to illuminate and boats to carry cargo, forcibly "extracting achievements" perverts these into instruments of oppression. 之絳曰正令即日便生兩尾亦所不問旣 而疽發于背之左數日又發于右兩疽相 對宛如杖脊深可寸餘洞見五臟僚友省 問無不驚駭至是始自伏曰後之刷錢者 要當以某爲戒肉爛至盡一息方絶又如 李諮無子陳恕兵死林特子孫皆死非命 亦虐下也 賛曰 世有徤吏不畏簡書斬刈民力 以充苞苴囊槖旣溢復獻羡餘 髙爵易享華屋可居身及孫子 其終何如謟上希㫖 傳曰主知生死罪福之科爲之都司者無 若酆都酆都北帝之下惟玄滋天君助理 四君六天大魔天地水三小宫官不顯姓 字其於僚屬見於真誥者皆世之忠直之 士求之其上如邵公奭爲南明公呉季札 爲北明公是也求之其次如賈誼爲西明 都禁郎臧洪爲鬼官北斗君天門亭長是 也又求其次如紀瞻爲北天修門郎温嶠 爲監海開國伯是也曷嘗有諂上希㫖者 得與其列乎大抵事君貴忠一言之諂即 名不忠不忠之臣天所必譴何望超度昔 唐髙宗將立武昭儀爲后畏大臣異議未 决一日召李勣長孫無忌于志寧禇遂良 等計之遂良等皆持不可勣獨不出志寧 顧望不對後數日帝復宻以訪勣當此之 時使勣能以一語諫止在勣不失爲忠在 唐亦不至有宗室之禍勣則不然卒以陛 下家事無須問外人爲對由是帝意遂决 **Interpretation** This passage recounts several karmic retribution stories and discusses the principles of governance. One corrupt official who took bribes developed two symmetrical festering sores on his back resembling flogging marks, so deep they exposed internal organs, ultimately dying in agony. Others like Li Zi, Chen Shu, and Lin Te, who abused their subordinates, met with retribution—either dying untimely deaths or having their family lines extinguished. The commentary observes that in this world, some tyrannical officials disregard laws to exploit the common people, lining their own pockets before offering the leftovers as tribute to the court. Though they may attain high rank, wealth, and luxurious mansions, neither they nor their descendants escape a wretched end. The text mentions that in Fengdu (the Daoist underworld), all officials are upright and loyal. For instance, Shao Gongshi serves as the Duke of Southern Radiance, Wu Jizha as the Duke of Northern Radiance, and Jia Yi as the Western Capital’s Prohibition Officer. Never have sycophants held important positions in the underworld. Serving a ruler demands loyalty—a single word of flattery constitutes disloyalty, and disloyal ministers inevitably face divine punishment. The passage concludes with the example of Emperor Gaozong of Tang installing Wu Zetian as empress: when the emperor hesitated, the famed general Li Ji not only failed to dissuade him but instead said, "This is Your Majesty’s family matter; why consult outsiders?" This enabled Wu Zetian’s rise, ultimately bringing disaster upon the Tang imperial clan. It illustrates how a minister’s failure to offer honest remonstrance can lead to grave consequences. 昭儀立而唐之宗室殱矣觀勣之意不過 私已畏禍以求自安不知已竟不可私禍 竟不可畏身死未幾赤族發冢禍皆及之 孰謂諂上希㫖爲無禍乎又有郭崇韜者 亦坐此也崇韜旣居顯位自見功髙心懷 反側於是白帝欲立劉后意在自固不知 人心難知易至反背其後殺崇韜者乃劉 后也然則諂上希㫖者是可爲乎爲之得 無禍乎 賛曰 諂上迎合希㫖開先所謂逢君 罪莫大焉主意未决或可變遷 一語從㬰惡力遂堅䘮身亡國 母寧怨天受恩不感 傳曰按法苑珠林云人之受恩譬如種榖 種雖因地非雨不生洎至榖成不可只言 因地不言雨恩也又按智度論云受恩不 感甚於畜生嘗讀柳文見一則事益知受 恩不感畜生有所不忍爲者爲人而不及 於畜生豈不甚於畜生乎昔薦福寺有一 鶻栖於浮屠之上冬之夕必取鳥之可以 盈握者不殺而左右轉易以暖其爪掌及 旦復完而縱之旣縱必極目逺觀鳥東没 則西飛西没則東飛意不欲復相見而再 攫之也嗚呼鶻之爲物但知攫物决裂而 食今於一夕暖爪掌之鳥乃能如是彼受 恩不感者豈不畜生所不爲乎惜乎不知 感恩之人最爲近道非感恩便爲近道即 其感恩則其平日履踐從可見矣宣和中 士夫有徐文中者嘗游東都所役兵偶爲 **Interpretation** This scripture reveals two profound truths through historical anecdotes and allegorical tales: First, consider the case of Empress Wu Zetian of the Tang Dynasty. To consolidate her power, she curried favor with the emperor through flattery, which ultimately led to the near-extinction of the Li imperial lineage. While appearing as self-preservation, this brought greater calamity—soon after her death, her family was exterminated and her tomb desecrated, with all misfortunes returning as karmic retribution. Similarly, Guo Chongtao, a prominent minister of Later Tang, sought to secure his position by supporting Empress Liu, only to be executed by her. These examples demonstrate that relying on sycophancy to please those in power ultimately invites disaster. Next, bird fables illustrate the importance of gratitude. Buddhist texts compare receiving kindness to growing crops: though seeds need soil, without rain they cannot grow, and at harvest one must not thank only the earth while forgetting the rain's grace. Even birds of prey show gratitude—a falcon at Jianfu Temple would catch small birds at night in winter to warm its talons, releasing them at dawn. When freeing them, it would deliberately fly in the opposite direction to avoid recapturing the same bird. If such fierce creatures understand repaying "the kindness of warm talons," are those who forget favors not worse than beasts? The text concludes that those who understand gratitude come closest to the Dao. This doesn't mean gratitude equals cultivation, but rather that one's awareness of kindness reveals their daily moral conduct. It also mentions a Northern Song scholar-official named Xu Wenzhong during the Xuanhe era, who treated accompanying soldiers with kindness (though the story is incomplete), further illustrating this principle. (Note: "Futu" refers to Buddhist pagodas, while "juelie er shi" describes raptors tearing prey apart when feeding.) 車轢蹩不能行遇一道人傳以少藥歩履 如𥘉兵大感激徧遊天下訪求其人少致 謝悃一日復遇諸途哭泣拜謝道人曰吾 施恩於人者多矣未嘗有一人得如子者 於是授以祕訣兵遂得道文中聞之詣兵 問道兵曰清靜是道簡易爲上文中頓若 有省竟亦得道孰謂無有感恩而能得道 乎世之如兵者有幾人乎 賛曰 世有忍人甚於豺虎藉其卵翼 報以斨斧人道斯絶無君無父 翳桑衛盾𣾰身没豫負恩報恩 施者勿顧念怨不休 傳曰德山示衆云毫𨤲繫念三途業因瞥 爾情生萬劫羈鎻此但念念在法爲累尚 爾况念怨之念念念不休者乎當知念怨 不休最能令人自縛永劫不得解脫淪入 三途其速如箭不聞懴法所謂若無怨懟 無有惡道之說乎謹按經云怨習交嫌發 于衘恨是人命終未捨暖觸以前便有飛 石投櫪匣貯車檻甕盛囊撲等事現于其 前此即念怨不休死當墮入地獄者也又 云貪恨爲罪是人罪畢得出地獄遇蟲成 形名蠱毒鬼此即念怨不休又當墮入鬼 趣者也又云蟲蠱之鬼蠱滅報盡生於世 間多爲毒𩔖此即念怨不休又當墮入畜 趣者也佛語無誑孰謂爲不然乎其間又 有巳墮三惡而念尚不休者如冀州之盗 旣以劫盗而死墮地獄矣尚以郡守張冀 法外殺之爲念念而不休必欲追冀到獄 **Interpretation** This scripture recounts a contrasting tale of gratitude and resentment. A lame soldier encountered a Daoist priest who restored his ability to walk with a small amount of medicinal herbs. Filled with gratitude, the soldier traveled extensively to find his benefactor and express thanks. When they eventually reunited, the soldier tearfully knelt in appreciation, moving the priest to remark: "I've helped many people, but none have shown such heartfelt gratitude as you." The priest then transmitted esoteric cultivation methods to him, and the soldier ultimately attained the Dao. Another individual, hearing of this, came seeking guidance. The soldier advised him: "Purity and wuwei (non-action) constitute the Dao—simplicity and naturalness are paramount." Upon hearing this, the man experienced sudden enlightenment and likewise attained the Dao. This illustrates that only those who understand gratitude can attain the Dao, yet people like this grateful soldier are exceedingly rare in the world. The subsequent eulogy criticizes those who repay kindness with ingratitude—individuals more vicious than wolves or tigers, who completely lack basic human morality. Historical examples are cited: During the Spring and Autumn period, Jin official Zhao Dun once saved the starving Ling Zhe under a mulberry tree, who later repaid this debt by rescuing Zhao in his hour of need. Similarly, Yu Rang disfigured himself to avenge his patron Zhi Bo's death in repayment for Zhi's recognition of his talents. The text then draws upon Buddhist teachings to illustrate the dreadful consequences of resentment: those who die harboring hatred will fall into the Three Wretched Realms of hell, hungry ghosts, or animals. Vivid descriptions follow—those dying with resentment see visions of flying stones and cage imprisonment before their last breath; after hellish retribution, they're reborn as venomous ghosts, then potentially as poisonous creatures like snakes or scorpions. The scripture emphasizes these karmic consequences as incontrovertible truth, citing the example of a Jizhou bandit who, after death in hell, remained obsessively fixated on hating Prefect Zhang Ji who sentenced him—this fixation preventing his liberation. Through these contrasting narratives, the scripture admonishes people to cultivate gratitude while relinquishing resentment, warning of severe karmic retribution otherwise. 是也如毗婆論所載之鬼旣以積罪而死 墮鬼趣矣尚以女子於五百世前曽一殺 之爲念念而不休竟至復斷女子之命是 也如楊褒廐中之騾旣以惡業而死墮畜 趣矣尚以得道王鶴舊嘗與之有怨爲念 念而不休竟至蹄殺王鶴是也然則怨之 一字豈不最能令人自縛永劫不得解脫 乎不聞第三十祖璨大師之言乎第三十 一祖道信大師向璨致敬曰願和尚慈悲 乞與解脫璨曰誰縛汝信曰無人縛璨曰 旣無人縛何用更求解脫信於言下有悟 遂得解脫使璨此言廣行流布則不休必 休不解脫必解脫矣 賛曰 夷齊不怨志於求仁禮人不答 孟子反身情恕理遣無物不春 郤克記笑 **Interpretation** This passage uses several stories to show how resentment can bind a person. The first tells of a ghost who fell into the realm of ghosts because of the consequences of its misdeeds. Still nursing a grudge over having been killed by a woman five hundred lifetimes earlier, it eventually caused that woman’s death in a later rebirth. The second story tells of a mule in Yang Bao’s household, reborn as an animal because of its past misdeeds. It still remembered an old grievance against Wang He, a person who had attained the Dao, and eventually kicked him to death. These examples show that resentment is what most tightly binds people to themselves, keeping them from liberation forever. The passage then cites an episode involving Master Sengcan, the thirtieth patriarch of Chan Buddhism. The thirty-first patriarch, Daoxin, asked Sengcan how to attain liberation. Sengcan replied, “Who is binding you?” Daoxin answered, “No one is binding me.” Sengcan then said, “If no one is binding you, why seek liberation?” Hearing this, Daoxin suddenly awakened and attained liberation. The story shows that once this principle is understood, attachments naturally fall away, and one is liberated without needing to seek liberation. The concluding verse cites several examples: Boyi and Shuqi did not blame Heaven or other people, but devoted themselves to seeking benevolence; when Mencius met someone who treated him rudely, he first examined himself; and when we forgive others with reason and compassion, all things can feel the arrival of spring. By contrast, someone like Xi Ke, who held a grudge over another person’s smile, can set off a chain of harmful consequences. Together, these examples show that even a small resentment can become the source of countless evils. 暴骨交隣一念芥蔕 萬惡之因太上感應篇卷之八 --- 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/8/