--- title: "Taishang Ganying Pian 太上感應篇 – Vol. 9 | Daozang" url: "https://daozang.app/en/text/KR5f0001/juan/9/" canonical: "https://daozang.app/en/text/KR5f0001/juan/9/" 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. 9 Taiqing 太清部 · Vol. 9 / 30 · 5,498 characters ## Vol. 9 / 30 太上感應篇卷之九義九 李昌齡傳鄭清之賛輕蔑天民 傳曰輕蔑天民此特刻核之軰旋踵及禍 固無足道請以一二愛民君子言之庶幾 皆知則效昔韓忠獻公𤦺初為益利路體 量安撫使拯濟飢民所活者一百九十餘 萬及鎮河北適河決歳又大飢公復多方 措劃賑濟安輯所活者又七百餘萬富文 忠公鎮清社適河決八州之民坌入京東 公勸民出粟得十餘萬斛随處貯之以濟 殍者且括公私閑舍得十餘萬區散處其 人使便薪水明年麥熟各計地里逺近受 糧使歸所活者五十餘萬滕章敏元發知 鄆州適淮南京東飢公葺城外廢營一千 二百餘間以處流民所活者五萬李允則 知潭州適𡻕飢公請發廪賑而後奏運司 不許公曰須奏後發安能及事於是請以 家財為質發之所活者五萬陳文惠堯佐 知夀州適𡻕飢公曰與其令率孰若身先 於是自出已錢以濟貧民吏民爭出為助 所活者數萬王懿敏素知太原適汾河大 溢水灌平晉將灌州城公急備舟明日水 至民得無恐且勸大姓出粟賑濟所活者 十萬胡文恭宿為楊子尉適大水民多漂 溺公出私錢雇舟以濟巳溺而復活者數 千曽中書鞏知洪州適大疫公自州及縣 乃至市鎮亭傳皆貯湯劑以待病者兵民 有病而無舍可居者皆以官舍舍之所活 **Interpretation** This scripture illustrates through historical examples how officials who disregard the people quickly invite disaster, while those who care for the populace receive divine blessings. The text recounts numerous acts of charity by Song Dynasty officials during calamities: Han Qi (posthumously titled Loyal Xian) as Pacification Commissioner of Yili Circuit saved over 1.9 million famine victims; later in Hebei, he rescued more than 7 million people during Yellow River floods. Fu Bi (posthumously titled Cultured Loyalty) in Qingzhou faced eight prefectures' refugees after another Yellow River breach. He persuaded wealthy families to donate over 100,000 hu of grain and vacated 100,000 public/private buildings to shelter victims, helping 500,000 survivors return home after the next wheat harvest. Teng Yuanfa (posthumously titled Exemplary Sensitivity) as Prefect of Yunzhou renovated 1,200 abandoned barracks to house refugees, saving 50,000 lives. Li Yunze as Prefect of Tanzhou risked punishment by opening granaries before imperial approval during famine, pledging his personal wealth as guarantee to rescue 50,000 people. Chen Yaozuo (posthumously titled Cultured Benevolence) in Shouzhou personally donated funds for disaster relief, inspiring joint official-civilian efforts that saved tens of thousands. Wang Su (posthumously titled Virtuous Sensitivity) in Taiyuan prepared boats during Fen River floods and persuaded the wealthy to contribute grain, preserving 100,000 lives. Hu Su (posthumously titled Cultured Respect) as Yangzi County Captain spent personal funds hiring rescue boats during floods, saving thousands from drowning. Zeng Gong as Hongzhou Prefect established medical stations and converted government buildings into infirmaries during an epidemic. These cases demonstrate how officials who genuinely cherish the people receive celestial protection. Their virtuous deeds not only saved countless lives but also established moral exemplars for later generations. 者數千蘇文忠軾知杭州適大疫公出私 橐作湯劑遣吏挾醫分坊救療兼作病坊 以處病者所活者數千輕蔑者處此能如 是乎惜其不知居民之上自當如是 賛曰 父天母地氣均體同宗子家相 下及百工相為鞠育以禆化功 豈縦其上擠民困窮匪民之戕 自戕其躬擾亂國政 傳曰老子曰治國若烹小鮮陸象先曰天 下本無事庸人擾之大抵治貴行其無事 況政者所以正民也有司乆巳奉行民亦 安以為便其可妄意攺變以從已說乎若 從已說未必有便於民適所以自取擾亂 激昻喜事之言其可盡信昔杜祁公經撫 關中布衣有張洞者蝟髯黒靣青衣布裘 持一詩代剌為謁曰昨夜雲中羽檄來按 兵誰解掃塵埃長安有客面如鐵為報君 王早築臺及𥙷以一官尋以贓敗韓魏公 鎮陝右布衣有姚嗣宗者上書論事且獻 崆峒詩曰踏破賀蘭石掃清西渭塵布衣 能辦此可惜作窮鱗及𥙷以官無異冗吏 吕許公在朝布衣有雷簡夫者以薦召對 其氣可以吞敵及敷奏亦復詳敏朝廷便 欲大用許公堅持不可累官至三司判官 與嗣宗為人無異江少虞守𠮷州布衣有 李戒者上書論事且言少學仁義之道不 在顔回下又言三皇不聖惟孔子聖孟軻 以下皆不足道韓子華知成都亦復以此 **Interpretation** The passage recounts how several historical figures handled government affairs and treated petitions from commoners, illustrating the core Daoist principle that governance should follow natural harmony and avoid disturbing the people. When the Song Dynasty literary giant Su Shi (courtesy name Zizhan, pseudonym Dongpo) served in Hangzhou during a major epidemic, he pooled both public and private funds to prepare medicinal brews. He dispatched officials with physicians to treat patients district by district, even establishing temporary infirmaries that saved thousands. The author reflects: those in high office ought to serve the people with such dedication. The text then employs the metaphor of "Father Heaven and Mother Earth": just as parents entrust stewards to jointly nurture their children, officials should care for the populace. Exploiting the people is ultimately self-harm and disrupts state affairs. Quoting Laozi’s adage "Governing a large state is like cooking a small fish" and Lu Xiangxian’s observation that "The world is naturally peaceful—it’s meddlesome people who disturb it," the passage emphasizes that governance values stillness and wuwei (non-action). Long-established policies, once adapted to by the people, should not be recklessly altered lest chaos ensue. Three cases of commoners petitioning for office follow: Zhang Dong won a post by presenting poetry but was later dismissed for corruption; Yao Sizong gained office through verse yet proved incompetent; and Lei Jianfu, though initially blocked by Lü Yijian (Duke of Xu) from irregular promotion, eventually became a mid-level official. Another case involves Li Jie of Jizhou, who in his petition compared himself to Confucius’ disciple Yan Hui while disparaging Mencius—a pattern echoed when Han Jiang (courtesy name Zihua) encountered similar appeals in Chengdu. These examples collectively demonstrate that statecraft demands steadiness, not impulsive reactions to radical proposals. Commoners’ petitions often exaggerate; rash appointments would only disrupt governance. True statesmen should emulate Su Shi’s pragmatic service and Lü Yijian’s prudent discernment in personnel matters. 說進子華惑之及與荆公同判三司即薦 其人未及引用發狂而卒然則激昻喜事 之言其可信乎是以趙韓王為相毎有新 進喜事之人投進利害文字一切不顧季 簡穆為相凡封事建議務更張喜事激昻 揺鼔捭闔浮薄新進之徒一切屏去當時 皆稱二公為相得體郷使䡖信豈不易致 擾亂乎 賛曰 政者正也容私則偏貪夫殉財 夸者喜權理為勢奪法以情遷 賞罰易置紀綱棄捐害于而國 爾身曷全賞及非義 傳曰昌黎曰行而冝之之謂義大抵義之 為言猶言冝也非義者不冝及而及之之 謂也不冝及而及之君子其肯為乎景德 中北虜㓂邊河朔郡縣屢罹其毒主兵之 將為自安計莫肯少挫其鋒時李居正以 小官催征稅於一鎮忿其凶獷鳩集市人 召募丁壯奮力擊之因深入其穴奪所掠 婦人老幼各還其家在位者因壯其勇終 無一人肯議其賞惟張忠定詠宻以聞奏 奏至上大喜立為居正遷數官召為閣門 祗候居正承恩罔知所自或以忠定告居 正急往見之見終不獲因厚賂閽者俾傳 人榜子忠定竟不出但批𥿄尾曰公臨財 廉臨陣勇臨事勤臨民仁加之謹畏此報 國之大效也所謝近私不及相見居正得 之愈於一見捧玩佩服弗離于身居正及 賞可謂義矣史𠮷為延州指揮使康定中 **Interpretation** This passage recounts several historical anecdotes illustrating principles of governance and the proper application of rewards and punishments. It begins with the story of how Wang Anshi (Jinggong) recommended someone who died in madness before being appointed, demonstrating that radical and meddlesome proposals should not be lightly trusted. Two chancellors, Zhao Pu (Zhao Hanwang) and Ji Jianmu, both wisely distanced themselves from newly appointed officials who were fond of stirring up trouble with exaggerated rhetoric, earning contemporary praise for their proper conduct as ministers. Trusting such individuals too readily could easily lead to political chaos. The commentary adds: Governance must be impartial—introducing personal motives leads to bias. The greedy perish pursuing wealth, the boastful chase after power. If one violates principle for the sake of authority, alters laws due to personal favor, dispenses rewards and punishments arbitrarily, and discards all discipline, not only will the state suffer harm, but the individual will also find it difficult to preserve themselves. The next story, involving Li Juzheng, illustrates the principle that "rewards must align with righteousness." As a minor official, Li gathered civilians to repel invading Khitan forces (Northern raiders) and rescued captured townspeople, yet none of the court officials were willing to petition for his merit. Only Zhang Yong (Zhang Zhongding) secretly submitted a memorial to the emperor, who was overjoyed and promoted Li several ranks. When Li sought to thank Zhang in person, Zhang avoided meeting him, instead writing on a piece of paper: "You were incorruptible before wealth, courageous in battle, diligent in administration, and benevolent toward the people—if you add caution and reverence to these, this is the finest way to serve your country. Gratitude is a private matter; we need not meet." Li treasured this note more than an audience would have been. This was a truly fitting reward. Finally, the passage mentions Shi Ji’s incomplete story as a commander in Yanzhou during the Kangding era. The overarching theme emphasizes that governance must be just, rewards and punishments must be appropriate, and public duty must never be sacrificed for private interests. True recognition lies not in superficial formalities but in whether it aligns with moral principle. 夏虜㓂延州永平寨主與監押皆欲引兵 匿深山俟虜去始歸𠮷率所部數百人遮 城門立於馬前曰寨主監押欲何之二人 以實告𠮷曰如此兵則完矣如城中百姓 芻粮何往還之跡何可掩異日為有司所 劾𠮷為指揮使不免於斬願先斬於馬前 不然不敢以此兵從二人慚懼引轡而返 虜忽圍城𠮷復率衆拒守數日虜去寨主 監押皆以完城遷一官二人及賞非非義 乎鳴呼𠮷雖身不及賞其後官至團練使 三子皆受命一女嫁郭逵為郡夫人是尤 愈於二人非義一官之賞也 賛曰 不義而貴垂戒孔聖不義而侯 光武失政賞盗勸姦國何以令 爵及惡德是䙝天命所以冡宰 詔王八柄刑及無辜 傳曰刑也者所以懲惡也無其惡而輙刑 及之即太上所謂無辜也人間私語天聞 若雷無辜籲天天不聞乎蔡州百姓有錢 舉者誣其弟為異姓匿家財二十餘萬不 與均分前後官吏皆受舉錢不公其斷惟 干證人朱惜姐始終一詞無所阿順及許 州通判徐沂被差就蔡州置獄根勘沂復 失於鹵莽為推司楊仲和轉弄反將朱惜 姐勘斷臀杖十三沂自此即每事磨勘不 行聞天慶觀有道士裴君叟者善章奏自 備香信就觀連設三醮以祈景貺君叟𥘉 伏地投詞即如鼾睡明日始龍起曰某到 天門見北極大帝帶領佑聖院善惡都判 **Interpretation** This account documents a true incident that occurred during the Northern Song Dynasty at Yongping Fort in Yanzhou (present-day Yan'an, Shaanxi). When Western Xia forces invaded, the fort's commanding officer and military supervisor planned to lead their troops into the mountains to hide until the enemy retreated. An officer named Ji, leading several hundred soldiers, blocked the city gate and confronted them on horseback, demanding: "Where are the commander and supervisor planning to go?" The two had no choice but to confess their intentions. Officer Ji immediately pointed out the problem: "By fleeing with your troops, you may preserve the army, but what will happen to the civilians' food supplies? How will you conceal the traces of your desertion? When the imperial court investigates, I, as the commanding officer, will surely be executed. Better to behead me right here before your horses—otherwise I cannot join this retreat." Shamed by his words, the two commanders turned their horses around and returned to the fort. When Western Xia forces later besieged the city, Ji led soldiers and civilians in holding the fort for days until the enemy withdrew. Ironically, the original commanders were later promoted for their "meritorious defense." The author reflects: Though Ji received no immediate reward, he eventually rose to become a regional military commander (tuanlianshi), saw all three sons appointed to official positions, and had his daughter married to the famous general Guo Kui, becoming a noblewoman—a far better outcome than the two commanders who advanced through dishonorable means. The text then quotes the Zuo Zhuan to emphasize Confucius' warning that wealth gained through unrighteous means brings calamity, and criticizes Emperor Guangwu of Han's mistaken policy of rewarding bandits as encouraging wickedness. Arbitrarily rewarding misconduct defies heavenly will. Judicial officers must understand that punishments exist to rectify wrongdoing—when inflicted on the innocent, it becomes what the Treatise on the Response of the Dao (Taishang Ganying Pian) condemns as "harming the guiltless." A final case from Caizhou (modern Runan, Henan) illustrates this: Wealthy man Qian Ju falsely accused his younger brother of being illegitimate while hoarding over 200,000 taels of family assets. Local officials took bribes, leaving only witness Zhu Xijie to testify truthfully. When assistant prefect Xu Yi investigated, his subordinates deceived him into having Zhu flogged. Remorseful afterward, Xu heard that Master Pei at Tianqing Temple excelled at celestial petitions (zhangzou), so he sponsored three consecutive purification rituals (zhaijiao) seeking divine guidance. While prostrate in prayer, Master Pei suddenly entered a trance-like state, awakening the next day to recount visiting heaven's gate where the Great Emperor of the North Pole (Beiji Dadi) and judges from the You Sheng Court were adjudicating the case. (Note: "Zhaijiao" refers to elaborate Daoist rituals for celestial blessings, while "zhangzou" denotes the formal written petitions priests use to communicate with deities.) 真武真君入奏通判在蔡州不合枉斷干 證人朱惜姐臀杖十三事且怒目指揮曰 徐沂心詞只留在此恐金籙照問汝奏對 有差不得還矣某遂急回事有之矣沂曰 有之言訖汗洽不勝摧沮未幾果卒又有 士子楊之竒者晨出探榜其妻在家亦僦 騾往水門迓其父母無何中路逢一醉人 羅織毆擊僦者潜遁無人解勸遂至官時 温仲舒判開封但見醉者面有爪痕不問 曲直一例决遣婦人大慚不食者巳累日 矣其夫亦下第從外歸見妻被杖不勝其 忿詣府申說仲舒不聽於是夫妻赴水而 死是夕仲舒即夢城隍司責曰子太鹵莽 妄决良人吾巳關報東嶽及奏聞上帝禍 將至矣明日上知仲舒以下皆罷職又有 幽𡨋之譴當如何哉 賛曰 過小則赦罪疑惟䡖聖人之意 刑期無刑矧是無辜而弗哀矜 犴獄所及排根引繩𡨚檻充斥 可不痛懲殺人取財 傳曰劫盗迫人於險醫家乗人之危其為 殺人同是為財罪皆一也請以醫家言之 庶幾病者不遭毒手不恤緩急妄索事分 殺人也不問有無必欲多得殺人也懶墮 睡眠䡖視人命殺人也辯察不明用薬差 互殺人也見不即治俄至増劇殺人也有 此五失挾術行醫其於殺人甚於挺刃挺 刃之下不當要害尚有可活一甌之下五 臟俱壞是有活乎昔顔畿以病就醫遂至 **Interpretation** This account documents several real cases of karmic retribution: The Perfected Warrior True Lord (an important Daoist deity) reported to the Celestial Court about a wrongful judgment made by the judicial official of Caizhou. A witness named Zhu Xijie was wrongly sentenced to thirteen strokes of bastinado, with the judge glaring and threatening: "Xu Yi's testimony remains here. If you say one wrong word during the Golden Register (Daoist Zhaijiao ritual) review, don't even think about returning home!" The judge later died a sudden, violent death. There was also the story of scholar Yang Zhiqi. His wife hired a mule cart to fetch her parents, but encountered a drunkard harassing them on the road. The cart driver fled, and the wife was arrested and brought before Judge Wen Zhongshu. Seeing only scratch marks on the drunkard's face, the judge indiscriminately sentenced the woman to corporal punishment. When her husband returned home after failing the imperial examinations and saw this, the couple drowned themselves together. That very night, Wen Zhongshu dreamed of the City God (guardian deity of the city) rebuking him: "You treat human life as worthless grass! I've already reported to the Great Emperor of the Eastern Peak (deity governing life and death) and the Jade Emperor—disaster shall befall you!" The next day Wen was dismissed from office, and after death faced judgment in the underworld courts. The text further enumerates five medical malpractices equivalent to murder: extorting exorbitant fees during emergencies, perfunctory treatment with delays, administering wrong medications, and failing to provide timely care leading to worsened conditions. It particularly emphasizes that one wrong prescription is more terrifying than killing with a blade—while a knife may not always prove fatal, incorrect medicine directly damages the five viscera. Finally, ancient wisdom warns: minor faults may be forgiven, but matters involving human life demand utmost caution. The original purpose of establishing punishments was to prevent crimes—how much more serious then to wrong the innocent? When prisons overflow with the wrongly condemned, how can we not take warning? Whether through bandits stealing life or quack doctors destroying it, the sin remains the same. 殞命既而復蘇氣息微細死生不分十有 三年陳景仁妻張氏亦有㣲疾醫者誤投 血隔之藥遂至不起既死之後隂府不収 魂神蕩越散逰無定所至輙為界分土地 驅逐不勝其苦一日因景仁出郊適與相 值遂得合為一體自此景仁即恍愡如狂 獨歌獨語時其父尹京適中使𥘿中立過 治所中立素事真武因為奏聞北極蒙真 武真君憐其夭横即日度令受生更不經 從隂府孰謂醫者不殺人乎惜其不知醫 之為術升墜最速昔薄拘羅尊者於往世 施一訶梨勒果救一病僧以是因縁於九 十劫中常生人天未甞有病其最後身值 佛出家證阿羅漢果於五百衆中獨為上 首王叟以針剌為生不計錢數所理多效 一日告衆曰吾明年夏初不可留矣及期 果去所居之地香氣不絶者累月劉燼亦 行醫雖勞不倦所療亦多效及死葬之日 但空棺耳此皆醫家能善用心而立獲度 世者本朝丁逢𠮷善醫其子度第二人及 第至觀文殿大學士張仲和善用其張仲 景法療治傷寒其後二子竒兆皆相繼及 第張行甫亦行醫子孫典大邦作提轉者 今巳數世此亦醫家能善用心而克昌厥 後者也信相菩薩至一地獄見一罪人熱 鐵灌身鐵釘釘體稽首問何罪所致佛言 此人前世常為針師妄施砭刺是以此報 目蓮尊者晨朝出城見一餓鬼哭泣告曰 **Interpretation** This passage recounts several karmic retribution tales involving physicians. It begins with the story of Zhang Shi, wife of Chen Jingren, who died due to a doctor's misdiagnosis and improper treatment. After death, her unsettled spirit wandered without rest until encountering her husband, finally finding peace. The Perfected Warrior (Zhenwu Zhenjun, an important Daoist deity), moved by her unjust suffering, directly facilitated her rebirth, bypassing the underworld judgment process. Several physicians' different fates are then contrasted: The ancient renowned physician Bojula, because in his past life he treated a sick monk with haritaki fruit, enjoyed ninety consecutive rebirths as humans or celestial beings, ultimately attaining arhatship (the highest Buddhist spiritual achievement). Old Wang practiced medicine without regard for payment, foreseeing his death time, with fragrant aroma lingering for months after his passing. Liu Jin diligently practiced medicine, leaving only an empty shell in his coffin upon death, suggesting his ascension to immortality. Notable Song dynasty physicians are mentioned: Ding Fengji's exceptional medical skills brought his son success in imperial examinations; Zhang Zhonghe's mastery of cold damage therapy saw both sons achieve high honors; Zhang Xingfu's family medical practice spanning generations brought descendants important official positions—all demonstrating the blessings accumulated through virtuous medical practice. Buddhist parallels conclude the account: The bodhisattva Xinxiang witnessed in hell a sinner pierced by iron nails, whom the Buddha revealed was formerly a quack abusing acupuncture. The venerable Maudgalyayana (Buddha's disciple) encountered a starving ghost at dawn lamenting its suffering, illustrating the bitter fruits of unskillful practice. These narratives collectively illustrate the principle that "medicine is the art of benevolence," emphasizing that physicians cultivating compassion and mastering their craft will reap blessings, while careless practice harming lives inevitably brings karmic consequences. 我之此身有𩔖塊肉無有手足及眼耳鼻 等被諸禽蟲長時噉食何罪所致目蓮曰 汝前生行醫不精其術妄投藥餌使彼病 者不得全活是以此報蔡州神尼于惠普 者甞與客坐有牽二牛而過堂下者尼曰 此牛前行者是一官人坐入人罪後行者 是一醫人坐誤殺人因呼其前世名字二 牛皆應此亦醫家不善用心而墜三惡者 也嗚呼善不善業備録在前或順或違爾 冝自擇 賛曰 財怨之府利爭之因積而不散 猶能禍人殺越于貨乃欲保身 頟頟貪吏吞噬富民籍没死徙 疑無蒼旻傾人取位 傳曰元始上帝曰妃后臣僚𨽻於紫㣲垣 中但有品位則𨽻五嶽四瀆大抵一官一 職各有義命義命當有則今日拜樞宻明 日作宰相不足為難義命若無只做一日 亦不可得孰謂為不然乎昔蘇易蕳先在 禁林李沆後入既而沆除叅政蘇不恱因 上歩虚詞十篇以自見意上即日俾叅大 政拜命不數日而卒夏侯嘉正以文詞稱 㫖除右拾遺直史館兼秘閣意猶不足曰 吾喜作文且好黄白但得水銀銀錢一文 知制誥一日足矣上聞許之制未下而卒 李繼凝有才幹為樞宻直學士因詔對太 宗許以大用歸與兄弟言之大喜醉後忽 感風眩而卒李巨源權中丞太宗器之甞 面加奬諭將有進用之意偶以鞫獄左遷 **Interpretation** This scripture illustrates the principle of karmic retribution through several stories. The first tale recounts how someone asked the Venerable Maudgalyayana (a prominent Buddhist monk) why they had been reborn as a limbless, faceless lump of flesh devoured by birds and insects. Maudgalyayana explained this was retribution for having been an incompetent physician in a past life, carelessly prescribing harmful treatments that killed patients. Next, the text describes how the enlightened nun Huipu of Caizhou once observed two oxen passing by. She revealed the lead ox had been an abusive official in its past life, while the following ox had been a negligent doctor whose misdiagnoses caused deaths. Both animals reacted when hearing their former names, demonstrating how medical malpractice can lead to rebirth in the Three Wretched Realms (hell, hungry ghosts, or animal existence). Several official's stories then illustrate how destiny operates according to cosmic law: Su Yijian, while at the Hanlin Academy, grew resentful when Li Hang was promoted faster and wrote ten poems venting his displeasure - he died just days after finally receiving his own promotion. Xia Houjiazheng's literary talents earned imperial favor, but his insatiable greed for more positions and wealth went unfulfilled when he died before the appointment documents arrived. Li Jining died suddenly from a stroke after celebrating drunkenly upon hearing Emperor Taizong's promise of promotion. Li Juyuan saw his impending promotion revoked due to judicial errors in a case. The text concludes: Wealth plants seeds of resentment, and profit breeds contention. Corrupt officials who plunder the people's property may revel temporarily, but never escape cosmic justice. Each person's official position and destiny are Heaven-ordained - what is meant to come will come naturally, while what isn't cannot be forced. As the Primordial Heavenly Sovereign declares, even celestial immortals hold fixed positions in the divine bureaucracy, just as earthly offices follow this same principle of cosmic order. 知閬州一日驛遞堂帖促令乗傳歸闕巨 源啓封大喜一𥬇而絶豈非義命所無只 做一日亦不可得者乎况傾人而取之者 乎若傾人取之又不免有一段因果如彌 德超盧多遜旋踵及禍是也昔德超見樞 宻曹彬勲望隆重帝眷甚厚因誣以不軌 極口傾之由是彬罷樞宻而德超拜樞宻 矣不數日趙普再秉鈞軸力為辯雪帝悟 即日逺竄德超而待彬如故盧多遜見宰 相趙普位望特重因諷王祐使為已助悉 力傾之祐不從乃自為計中以隂事由是 普罷相而多遜拜相矣既而事狀明白趙 普復相而多遜逺竄朱崖然則人之有位 是可傾而取乎躁進者當以此戒 賛曰 工本代天位必稱德沾沾淺夫 置命用力徒傷雅道無益於德 如螳窺蟬黄雀鼔翼天道好還 視我俲則誅降戮眼 傳曰太上曰兵者不祥之器非君子之器 不得已而用之樂之者樂殺人也不可得 志於天下是故𠮷事尚左凶事尚右偏將 軍處左上將軍處右殺人衆多則以悲哀 泣之戰勝則以䘮禮處之况所持之器皆 星宫所主刀名大房虚星主之劒名失傷 角星主之弓名曲張氐星主之矢名傍徨 熒惑主之弩名逺望張星主之㦸名大將 軍參星主之然則器可亂用人可樂殺乎 不聞王顯之事乎王顯以使相知定州一 **Interpretation** This passage recounts two historical anecdotes that illustrate the principle "those who scheme against others to gain high positions will ultimately reap what they sow." The first story concerns Mi Dechao of the Song Dynasty. Seeing that Chief Military Commissioner (equivalent to Minister of Defense) Cao Bin enjoyed the emperor's deep trust, Mi falsely accused Cao of plotting rebellion. As a result, Cao was dismissed while Mi himself assumed the military commissioner position. However, within days, Prime Minister Zhao Pu vindicated Cao Bin. The enlightened emperor immediately exiled Mi and reinstated Cao to his former glory. The second tale involves Lu Duoxun. Envious of Prime Minister Zhao Pu's powerful position, Lu first tried persuading Wang You to help frame Zhao. When Wang refused, Lu orchestrated the scheme himself. Though temporarily successful in becoming prime minister, when the truth emerged Zhao was restored to office while Lu was exiled to Zhuya on Hainan Island. The author reflects: Official positions represent Heaven's mandate and must be matched by corresponding virtue (De). Those villains who climb by harming others are like mantises stalking cicadas unaware of the oriole behind—they invariably face cosmic retribution. As the *Dao De Jing* states: "Weapons are instruments of ill omen, used only when the gentleman has no alternative." Those who delight in destroying others can never flourish under Heaven. The text further notes how celestial bodies govern various weapons: blades correspond to the Void constellation, swords to the Horn constellation, bows to the Root constellation, arrows to Mars, crossbows to the Net constellation, and halberds to the Triaster constellation. This celestial correspondence demonstrates weapons must never be used lightly—how much more so human lives? The passage concludes with Wang Xian's story, hinting that power abusers ultimately become victims of their own devices. 日有道士破冠弊褐鬚若剛鬛𥬇則口角 至耳自稱酆都觀主持剌為謁曰昨上帝 牒到二萬蕃魂本觀未敢収入死籍公若 果於殺之則名盖當世奪夀十年二者惟 自擇公以為狂叱起之未幾契丹引兵獵 梁門適天雨大雪虜弓皆破不可用顯記 庫中有弓弩材木數千因命工連夜斵削 乗其不備縱兵擊之蕃兵大敗明日築京 觀斬首恰二萬級方悟道士之言巳無及 矣及奏于朝上大喜召以樞宻顯離定州 纔十三日而卒嗚呼此皆合死之魂但以 果於殺之奪夀尚爾况巳降且服者乎當 知誅降戮服誠當獲罪蔡居厚知鄆州有 梁山濼劫賊五百來降公悉戮之明年以 兵部侍郎奉祠金陵疽發于背命道士設 醮禳謝因今所親王拱代作心詞明日居 厚卒又明日拱卒既而拱還曰適到隂司 主者責曰汝為儒者乃敢為人詭作心詞 欺誑上帝拱曰皆居厚命意拱但行詞而 巳俄見數鬼引出居厚枷繫聮貫極為枯 瘠又見二鬼持一桶血自頭澆灌澆即大 呌左提右掣如垂絶狀既蘇復澆既澆復 絶片時之間如是數四遥告拱曰子歸切 便語吾夫人令急救我我在此只是理㑹 鄆州一事然則誅降戮服是可為乎 賛曰 刑典議辟鬬殺則䡖禦敵斬馘 是曰應兵事不獲巳冝恕以情 乃若降服奚俟兵刑彼固易殺 天道神明 **Interpretation** A Daoist priest dressed in tattered robes, his beard stiff as steel needles and his grin stretching ear to ear, introduced himself as the abbot of Fengdu Temple (the Daoist underworld administration). He visited Cai Juhou saying: "Yesterday I received an edict from the Celestial Emperor - twenty thousand foreign souls were to be registered in our temple's death records, but I dared not handle this arbitrarily. If you insist on killing these people, though you'll gain fame in this life, you'll lose ten years of longevity. The choice is yours." Cai dismissed him as a madman and drove him away. Soon after, the Khitan army invaded during a heavy snowfall that froze their bows and arrows until they cracked. Remembering the thousands of bow materials in the armory, Cai had craftsmen work overnight to produce crossbows. Launching a surprise attack, his forces happened to kill exactly twenty thousand enemies. Only then did Cai understand the priest's prophecy, but it was too late. The imperial court promoted him to Military Commissioner, but he died abruptly thirteen days after arriving in Dingzhou. Consider this: these were fated deaths, yet his insistence on slaughter still cost him years of life - how much worse for those who had already surrendered? When Cai governed Yunzhou, five hundred bandits from Liangshan Marsh surrendered, yet he executed them all. The next year while performing sacrifices in Jinling as Minister of War, a malignant boil erupted on his back. He summoned Daoists to perform a Zhaijiao (purification ritual) of repentance, even having his confidant Wang Gong draft a confession for him. Cai died the next day; Wang followed on the third day. Later, Wang Gong's spirit returned saying: "In the underworld I saw Cai Juhou shackled and emaciated. Hell guards poured buckets of blood over his head - each drenching drew agonized screams. He shouted to me from afar: 'Tell my wife to save me! This judgment is all because of those Yunzhou executions!'" Clearly, slaughtering surrendered troops invites celestial retribution. The Dao teaches: While law permits executing murderers and war justifies battlefield killing, what need is there for exterminating those who surrender? Killing the surrendered may seem easy, but none escape the Dao's recompense. 貶正排賢 傳曰世有伯樂然後有千里馬千里馬常 有而伯樂不常有世之人才其於遭遇亦 復如是便在位者人如伯樂則有德量者 便可作宰相識大體者便可作護官有方 略者便可付兵權能鎮撫者便可寄方面 有風力者便可作監司廉於財者便可主 財榖知愛民者皆可作守令如此則小大 之職各得其入野無遺才而百事舉矣若 夫正賢之士則尤當柄用庶幾朝廷有人 中外知畏不敢妄有所窺可貶排乎若貶 排人即是故去其人將逞其欲是以樂於 甄抜者太上無不收録而妄有貶排者太 上亦無不深譴昔韓崇抜一袁安於書佐 位至司徒人皆謂崇有君子之鑑譬之昏 夕夜光袁安正賢從可見矣崇亦以此為 太上所知立命仙官王瑋玄授以泥丸紫 戸之法遂得度世今在酆都為定録府左 理中監主始學仙者本朝諌議大夫謝泌 最為知之不妄許可平生所薦不過數人 皆至宰相毎發薦牘必焚香望闕再拜曰 老臣又為陛下求得一人矣文正王旦皆 其薦也臨死之日盥沐焚香服羽衣端坐 而逝頭不少欹非尸解乎此即樂於甄拔 而立為太上收録者也陳後主時幸臣有 司馬申者好䧟害人一日晝寢於尚書省 忽有一聚惡鳥飛集其身啄其口吻血流 被席人皆指為䧟害之報周世宗時有陶 **Interpretation** This scripture illustrates the dangers of rejecting the virtuous and the importance of recommending talent through contrasting historical examples. Just as the world needs a Bo Le (a legendary horse connoisseur) to recognize a thousand-mile steed, so too does society need discerning eyes to identify capable individuals. Talented people have always existed like hidden thoroughbreds—what’s lacking are the "Bo Les" who can spot them. If those in power could discern talent as Bo Le did, then virtuous individuals could serve as ministers, those with broad vision could protect the state, strategic minds could command armies, and those skilled in comforting the people could govern regions. In this way, every position would be filled by the right person, no talent would go to waste, and all endeavors would flourish. The text particularly emphasizes that upright and capable individuals should be entrusted with greater responsibilities, as this strengthens the court’s authority and deters internal and external misconduct. Conversely, to reject and ostracize the virtuous is to deliberately drive away the competent, leaving room for self-serving manipulation. The scripture states that those who take joy in recommending talent receive divine favor, while those who casually dismiss the worthy inevitably face severe retribution. Two positive examples are given: Han Chong of the Eastern Han Dynasty recommended Yuan An (who later rose to become Minister over the Masses). Because of his keen eye for talent, Han Chong was appointed an immortal official by the Supreme Dao Lord (Taishang Daojun) and granted secret methods of cultivation, ultimately attaining immortality. Xie Bi, a Song Dynasty remonstrance official, was meticulous in his recommendations, always burning incense and paying respects before nominating someone. Those he endorsed became wise ministers, and upon his death, he ascended as an immortal. A negative example is Sima Shen, a favorite of Emperor Chen Shubao, who delighted in framing loyal officials. While napping one day, he was suddenly attacked by a flock of vicious birds that pecked his mouth until it bled. Another case, the Later Zhou’s Tao Gu (though his fate is not explicitly stated), implies he too faced divine retribution. These examples serve as warnings: those who exclude the virtuous ultimately reap what they sow, while those who promote the worthy receive heavenly blessings. 穀者亦好䧟害李崧之族誅魚崇諒之不 用皆其一言及死葬于昭覺寺之後墓門 屢掩屢開寺僧塞以堅石一夕雷雨大作 墓門又洞開雖髑髏亦無矣豈非妄有貶 排而為太上深譴者乎孰謂貶正排賢為 無罪乎 賛曰 賢人正士體國愛民苟用於世 大庇斯人排貶之害非止其身 國患莫恤民隱孰伸貽禍大 **Interpretation** This passage recounts two historical cases in which people suffered Heaven’s punishment for framing the loyal and worthy. The entire Li Song family was executed, and Yu Chongliang was cast aside by the court; both met these fates because they had maliciously slandered others. After Li Song died and was buried behind Zhaojue Temple, the tomb door repeatedly opened and closed by itself. Monks sealed it with heavy stones, but one night, amid thunder and rain, it opened again, and even the bones vanished. Was this not the Supreme One’s (Taishang’s) severe punishment for their reckless slander? The verse of praise says: The wise and upright should understand the needs of the state and care for its people. If they are given the chance to serve the world, they can surely benefit the public. The harm caused by pushing aside and belittling the worthy reaches beyond the people who are slandered. It can leave the state without anyone to relieve disaster and the people without anyone to speak up for their suffering, bringing great calamity. Such wrongdoing is as grave as committing evil directly. Note: “Supreme One” (Taishang) refers to the Daoist supreme deity, Lord Lao, and represents the will of Heaven. Zhaojue Temple is a Buddhist monastery; its appearance here reflects the social background of interaction between Buddhism and Daoism during the Tang and Song periods. “Understanding the state and caring for its people” expresses the political and moral duty traditionally expected of scholar-officials. 矣 厥罪惟鈞太上感應篇卷之九 --- 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/9/