《太上感應篇箋注》

During the Eastern Han Dynasty, the Daoist alchemist Wei Boyang composed the Zhouyi Cantong Qi (The Kinship of the Three), which was later cited by Confucian scholars such as Xun Shuang, Yu Fan, and Gan Bao to annotate the Book of Changes. Before the Wei-Jin period, Daoist teachings were in fact rooted in the Way of the Sages. The difference lies in their methods: the Sages nurtured all beings through education, viewing the myriad things of heaven and earth as the interplay of Yin and Yang (Kan and Li), while Daoist cultivation focuses on refining Jing (essence), Qi (vital energy), and Shen (spirit), treating the human body itself as a crucible for harmonizing Yin and Yang.

The Yuqian Jing (Jade Pendant Scripture) states that seeking immortality and cultivating the Dao must be grounded in loyalty, filial piety, fraternal love, and benevolence. Thus, the Taishang Ganying Pian (Treatise on the Response of the Dao), included in the Daoist Canon, like the precepts of Han-era Daoism recorded by Ge Hong in the Baopuzi, teaches noble individuals to cultivate virtue and establish moral character. The celestial deities mentioned in it—such as the Three Terraces Star Lords, the Great Dipper Star Lords, the Director of Fate, and the Kitchen God—are corroborated in other classical texts, making it one of the oldest moral exhortations.

In the early years of the Yongzheng reign, my mother fell ill. I attended to her day and night, preparing medicine and praying to the deities, vowing to compose a commentary on the Ganying Pian in exchange for her recovery. Perhaps moved by divine response, her condition improved. Deeply convinced of the text’s efficacy, I wished to publish the commentary but was unable to do so. My friend Yang Shiyu, upon reading it, remarked that this work not only encourages virtue but also clarifies for future Daoist practitioners that the path to immortality before the Wei-Jin era was never at odds with the teachings of the Sages—that by cultivating loyalty, filial piety, and benevolence, one becomes a disciple of the Sages.

Now, as this commentary is set to be printed, Yang has asked me to write a preface. In recognition of his virtuous dedication, I recount its origins here. Written in winter of the Jisi year, by Hui Dong of Eastern Wu.

On the Liturgy for Reciting the Taishang Ganying Pian:

Practitioners of this scripture must first cleanse themselves, burn incense, adjust their attire, and clear distracting thoughts with reverence. After invoking the sacred names, regulate the breath and recite each word clearly, uniting intention with action—this naturally dispels calamities and attracts blessings. All sincere prayers will receive a response. When kneeling before the incense, pray with utmost sincerity:

In stillness, resonate with the Dao of Heaven.

Though the Great Way is silent,

knock with true heart, and it will answer.

Now, with reverence, I light the incense of true virtue,

ascending devoutly to the divine.

This scripture depicts the majestic forms and divine powers of the highest Daoist deity, the Jade Emperor (also known as the Supreme Emperor of Mysterious Heaven), along with the solar and lunar deities.

In the supreme realm of the Great Canopy Heaven (Daluo Tian), within a resplendent golden palace, the Jade Emperor resides at the highest point of the ten directions. He governs the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm), controls the laws of heaven and earth, and rules all things through the principle of non-action (Wuwei). He harmonizes the four seasons, commands six divine dragons to traverse the cosmos, and discerns all good and evil deeds in the world. With the authority to summon thunder to vanquish malevolent forces and the great compassion to deliver all beings, he is revered as the "King of Ten Thousand Sages and Teacher of All Buddhas."

Next described is the Solar Deity of the Sun Palace (Emperor Yu Yi), who dwells in the Crimson Radiance Palace of the Great Canopy Heaven, emanating boundless light that illuminates the ten directions. He wields the might of thunder to expel evil while nurturing all things with his benevolent radiance, honored as the "Tathagata of Majestic Light and Virtuous Grace."

The Lunar Deity of the Moon Palace (Empress Jie Lin) resides in the Seven Treasures Garden of the Great Canopy Heaven, embodying the refined essence of Metal and Water, manifesting a graceful yet solemn form. She governs the waxing and waning of the moon while her true nature remains unchanging. Overseeing the ascension and descent of celestial beings and the distribution of blessings in the human realm, she bestows sweet dew in spring to nourish crops and spreads autumn frost to ensure bountiful harvests. This goddess is venerated as the "Tathagata of Precious Light and Serene Illumination."

Lastly, the text mentions the "King of Dharma" (referring to the Buddha of Buddhism) in the Great Wisdom Light of Western India (ancient India), who manifests a wondrous form of true emptiness alongside the Mysterious Primordial Heavenly Mother (the foremost female immortal in Daoism), both radiating golden light. This reflects the Daoist concept of the "unity of the three teachings," incorporating the Buddha into its sacred pantheon.

Note: The "nine bows" and "four bows" mentioned in the text refer to specific ritual prostration counts in Daoist worship, indicating varying degrees of reverence for deities of different ranks.

This scripture describes the majestic virtues and functions of several important Daoist deities, requiring fourfold veneration. First is Empress Marici (also known as Perfect Brightness Mother of the Dao), a goddess who manifests immediately to aid sentient beings in distress when her name is invoked, demonstrating great compassionate vows.

Next is the Celestial Emperor of the Upper Palace Gouchen, who resides in the Purple Tenuity Star Palace and Nine Radiance Jeweled Garden. He commands celestial armies, governs the movement of stars, and maintains cosmic order. This deity oversees both military affairs and the harmonious relationship between Heaven, Earth and Humanity.

Following is the North Pole Emperor of Purple Tenuity, who dwells in the North Star Palace and is revered as the Sovereign of Ten Thousand Stars. This deity regulates the orbits of sun, moon and stars, maintains the cycle of seasons, and serves as the celestial arbiter of all phenomena.

Lastly comes the Heavenly Worthy of Supreme Oneness Who Saves from Suffering (also called Nine Yang God of Azure Mystery), residing in the Seven Jeweled Grove of the Eastern Wondrous Solemnity Palace, seated upon a nine-colored lotus throne. This celestial worthy manifests in response to prayers, having vowed to deliver all beings across countless kalpas of suffering.

Each deity embodies the four sublime virtues of "great compassion, great vows, great sanctity, and great mercy." The text particularly emphasizes their responsiveness to cries for help and unwavering commitment to answering prayers. This passage reveals the detailed division of celestial functions within Daoism's polytheistic system, as well as the devotional practice of communicating with deities through name recitation and veneration.

This is a hymn of praise and ritual veneration for several important Celestial Worthy (Tianzun) figures in Daoism—the highest divine beings in the pantheon. First mentioned is the Celestial Worthy of Universal Transformation by Thunderous Sound from the Nine Heavens (Jiutian Yingyuan Leisheng Puhua Tianzun), the supreme deity governing thunder and universal salvation, revered as the "Teacher of All Souls."

Next is the Great Emperor of True Martiality (Zhenwu Dadi, also known as Xuantian Shangdi), the northern god of war who subdues demons and dispels calamities. The text describes him with eighty-two manifestations, overseeing the Three Realms of heaven, earth, and humanity as a key guardian deity in Daoism.

The Great Emperor of Longevity of the South Pole (Nanji Changsheng Dadi) resides in the Divine Empyrean Palace beyond the Ninefold Heaven, governing life and cosmic creation. Commanding all celestial realms with compassionate salvation, he is honored as the "Supreme Sage Who Governs Heaven."

The Great Emperor of the Purple Tenuity (Ziwei Dadi, or Taiyi Datian Di) is portrayed as the deity regulating stellar movements and harmonizing Yin-Yang. He subdues celestial demons, presides over human warfare and peace, and maintains the balance of water and fire between heaven and earth.

Lastly, the Imperial Lord of Eastern Florescence (Donghua Dijun, or Zifu Donghua Dijun) dwells in the Grotto-Heaven of the Purple Residence, overseeing the registers of immortals and founding Daoist teachings. Closely associated with the transmission of the Yellow Court Scripture (Huangting Jing) and Scripture of the Dao and Its Power (Daode Jing), he stands as a pivotal patriarch in Daoist lineage.

Each Celestial Worthy’s name is followed by the instruction "fourfold prostration," signifying the devotee’s reverent worship. These deities, each governing distinct domains—thunder, warfare, life, celestial phenomena, and doctrinal transmission—collectively form the vast divine hierarchy of Daoism.

This scripture describes the merits and divine offices of several important Daoist deities:

The first passage speaks of the Sovereign Lord of the Cavern Heaven at Zhongnan Mountain, a major Daoist immortal who transcends the realm of emptiness and stillness, comprehends the origin of life, and can deliver beings drowning in the sea of desire, bestowing celestial treasures (the "Stamen Pearl" refers to elixirs). This Celestial Worthy embraces vast vows and constant compassion, honored as the "Celestial Worthy Who Soars to Rescue from Calamities."

The second passage describes Lü Dongbin (styled Master Pure Yang), who serves as the Inner Minister of the Jade Purity Palace. Capable of manifesting as a teacher across the Three Teachings (Daoism, Buddhism, Confucianism), he commands the Five Thunder Edicts. Seeing through worldly fame and fortune, he wields his sword to vanquish demons, leaving sacred traces at Yellow Crane Tower while refining elixirs in the Jade Void Hall. As founder of a Daoist lineage, he is revered as the "Celestial Worthy Who Promotes the Wondrous Dao."

The third passage concerns the Divine Lord of Culture (Wenchang Dijun), who oversees literary fortunes. Manifesting in ninety-eight transformations with countless miraculous powers, he teaches beings through "flying phoenix" revelations (a Daoist method of transmission) and delivers them from calamities with compassionate heart. Combining Confucian filial piety with Daoist cultivation, he administers offices across the Three Realms of Heaven, Earth and Water, honored as the "Celestial Worthy of Renewed Life and Eternal Destiny."

The final passage honors the Martial Sage Emperor Guan (Guan Yu), whose loyalty and might oversee affairs across the Three Teachings while governing the Three Powers of Heaven, Earth and Humanity. Above, he commands the thirty-six celestial spheres and stars; below, he rules the seventy-two subterranean netherworlds, holding authority over the Registers of Life and Death while supervising celestial examinations. Revered as the "Great Emperor Who Subdues Demons in Three Realms," he embodies supreme majesty. Each deity's name concludes with instructions for performing fourfold prostrations, demonstrating their exalted status.

This scripture recounts the sacred deeds and merits of several important Daoist celestial venerables and perfected lords. First is the "Great Benevolent Perfected Origin Manifesting Response Illustrious Aiding Han Celestial Venerable" (Da Ren Zhen Yuan Xian Ying Zhao Ming Yi Han Tianzun), a deity who assisted the Han dynasty, wielded the power of thunder, subdued demons at Mount Qingcheng, and maintained cosmic order. He comprehended the Dao of Taiji (Supreme Ultimate) and Yin-Yang, gathered the Three Treasures (Jing-Essence, Qi-Vital Energy, and Shen-Spirit) and the Five Qi (energies of the Five Phases), saving the world with compassionate heart.

Next praised is the 30th Celestial Master (Tianshi), "Perfected Lord Zhang of Empty Serenity and Profound Awakening to Wondrous Dao" (Xu Jing Hong Wu Miao Dao Zhang Zhenjun), revered as "Sovereign of Earthly Deities" (Diqi Jiaozhu). Receiving the sacred decree from the Jade Purity Primordial Celestial Venerable (Yuqing Yuanshi Tianzun, one of Daoism's highest deities), he commands the thunders of the Nine Heavens, sheltering beings with benevolent virtue. He establishes altars to transmit teachings, rescues the distressed, and manifests the supreme mysterious Dao methods.

The last figure is the "Second Ancestor of Celestial Immortals and Jade Pivot Right Minister of Vast Teachings Perfected Lord" (Tianxian Er Zu Yushu You Zai Hongjiao Zhenjun), who synthesized Confucian, Buddhist and Daoist thought. Renowned for filial piety in youth, he became a loyal minister in adulthood, assisting the True Dragon Emperor (zhenlong tianzi) in subduing evil spirits. Inheriting Yu the Great's flood-control secrets and the ancestral Daoist heart-methods, he could ride swords through clouds and command wind and rain. Cultivating at Mount Huang, displaying divine powers at Mount Baiyue, he refined elixirs to aid the world while composing poetry over wine—both a refined scholar and guardian deity. Governing the Southern Palace (Nangong) and sacred Mount Tai, he commands celestial troops and regulates Yin-Yang energies along with water-fire spirits.

Repeated epithets like "of Great Compassion and Vow" reflect Daoist praise for deities' salvific virtues. These beings possess transcendent powers yet remain rooted in benevolence, embodying Daoism's supreme ideal of "governing through Wuwei (non-action)."

This passage discusses the crucial aspects of mental cultivation and fasting days in Daoist practice. It begins with the honorable title "Qinglong'en Hongji Zhenjun" (True Lord of Vast Grace and Universal Salvation), to whom practitioners should perform fourfold prostrations.

The Celestial Master (Tianshi) Xu Jing, an eminent Daoist master, elucidates the essence of cultivation through verse: Human nature is originally pure and complete, but contact with the external world generates desires. A single improper thought can plunge one into hell realms. Reciting these scriptures induces such profound awakening that one's hair stands on end and cold sweat pours forth. Practitioners must extinguish the fire of desire within and tame the restless Qi (with "Qi horse" symbolizing unruly vital energy), using these teachings both as personal warnings and to enlighten those who have lost their way.

The text then enumerates ten important monthly fasting days, each associated with different celestial venerations:

• 1st day: recite "Infinite Great Magnificence Celestial Venerable"
• 8th day: recite "Jade Dawn Celestial Venerable of Mysterious Heights"
• 14th day: recite "Celestial Venerable Who Delivers Immortals to Sainthood"
• 15th day: recite "Jade Treasure August Celestial Venerable"
• 18th day: recite "Life-Preserving Deliverance Celestial Venerable"
• 23rd day: recite "Mysterious Truth Ten-Thousand-Blessings Celestial Venerable"
• 24th day: recite "Great Numinous Void August Celestial Venerable"
• 28th day: recite "Supremely Marvelous Ultimate Celestial Venerable"
• 29th day: recite "True August Cavern Spirit Celestial Venerable"
• 30th day: recite "Jade Void Bright August Celestial Venerable"

These ten days mark celestial deities' descent to examine human virtues and transgressions. Sincere devotion and strict fasting during these periods help avoid calamities and hellish sufferings, while also generating immeasurable merit by liberating ancestral souls.

Finally, the meaning of "Taishang" (Most High) is explained: This supreme honorific appears in classics like the Spring and Autumn Annals and Book of Rites, referring to sage rulers who governed through De (Virtue). The Daoist scripture Zhengao reveals "Taishang" as a transmitter of Dao who comprehends its origin. The Shangqing (Highest Clarity) tradition regards the "Most High Jade Dawn Great Dao Lord" (a supreme Daoist deity) as Laozi's teacher, with Laozi inheriting Taishang's moral teachings.

This passage expounds the teachings of Lord Lao (the supreme deity of Daoism) regarding the retribution of good and evil. Ancient Daoist practitioners compiled this text in accordance with Lord Lao's will, maintaining doctrinal continuity with pre-Jin dynasty classics like the Jade Pendant Scripture (Yuqian Jing) and Red Pine Master's Scripture (Chisongzi Jing).

The core concept is "resonance" — just as echoes respond to sounds in valleys and shadows follow physical forms, human actions inevitably attract corresponding blessings or misfortunes. Lord Lao declares: "Fortune and calamity have no gates—they are summoned by people themselves." This means neither blessings nor disasters occur arbitrarily; they are self-invited consequences. Interpreted through the Book of Changes, blessings belong to Yang (represented by the Qian trigram symbolizing divine favor), while misfortunes belong to Yin (represented by the Kun trigram signifying ghostly calamity). Virtuous deeds attract blessings, wicked deeds invite disasters.

The text cites multiple sages: Laozi observes how fortune and misfortune intertwine; Xunzi notes their proximity; and Heguanzi explains their shared origin—all illustrating the transformative nature of retribution. Yet the crucial insight remains: though cosmic will determines fortune and misfortune, the pivot of transformation lies within human agency. As Han Feizi warns: "Self-inflicted disasters permit no escape"—the calamities we summon become hardest to evade.

Ultimately, the text emphasizes the infallible accuracy of karmic retribution, as precise as shadows following bodies. Virtuous deeds summon manifold auspicious signs (bai xiang), while wickedness invites countless disasters (bai yang). This principle operates like striking a courtyard bell that resonates with the Yellow Bell pitch indoors, or how a tiger's roar stirs valley winds while a dragon's ascent summons auspicious clouds—all manifestations of natural resonance.

A virtuous household will surely accumulate blessings, while an evil one will inevitably bequeath calamities—this is the principle of karmic retribution expounded by the sages in the Book of Changes. The arrival of fortune and misfortune often comes swifter than people imagine, as recorded in the History of the Han Dynasty.

Between heaven and earth, there exist the Siguo (司过) deities—divine beings who meticulously record human transgressions. They deduct lifespan according to the severity of one’s faults. Once longevity is diminished, a person will sink into poverty, plagued by worries and illnesses. The Baopuzi cites texts like the Yi Neijie and the Chisongzi Jing, stating that when one’s allotted lifespan is exhausted, death follows. Among these deities is the Siming (司命, Director of Fate), who specifically records human misdeeds: grave offenses shorten life by twelve years (one cycle, 纪), while minor faults reduce it by a hundred days (one tally, 算).

The Book of Rites·Sacrificial Laws notes that ancient rulers established seven types of sacrifices for the people, foremost among them the worship of the Siming deity, along with rituals for household, city gate, and road spirits. The Han scholar Zheng Xuan explained that these spirits oversee minor human transgressions, issuing warnings. As Siming holds the primary position among the seven sacrifices, it is sometimes collectively referred to as the Siguo deities.

Evil individuals are universally despised, much like filthy water naturally flows to low ground—a noble person would never associate with them. Gossip must be guarded against, as in the case of Xu Shao of the Eastern Han, who evaluated people monthly. Once a bad reputation is recorded, it is hard to erase. Such individuals become like exiled criminals, barred from official service for life. The upright ethos passed down through three dynasties still thrives among the people, ensuring that wicked deeds are eventually denounced in popular songs.

Calamity shadows the wicked like a persistent shadow. External punishments range from blades and saws, while internal retribution manifests as imbalances of Yin and Yang. The Zhuangzi states that all punishments fit the crime—like a blade poised at the neck, there is no escape. The Zuo Commentary records that when heaven claims a person’s spirit, none can evade its might.

Good fortune and blessings also shun the wicked. The Book of Changes uses the Qian (乾) hexagram to represent auspicious blessings and the Kun (坤) hexagram to symbolize misfortune and death—a point made explicit in Yu Fan’s annotations on the Changes.

The ancient sages in the Book of Changes (Yijing) exalted yang qi (阳炁) while restraining yin qi (阴炁), comparing yang qi to noble gentlemen and yin qi to petty individuals. Those who commit numerous evil deeds align with yin qi, causing auspicious blessings to shun them—for yang qi represents fortune and celebration (as noted by Yu Fan of the Three Kingdoms in his commentary on the Yijing, stating yang qi governs good fortune while yin qi brings calamity, and further associating yang qi with blessings).

Evil-doers attract calamitous stars. For instance, during the Spring and Autumn period, when the year star (suixing 岁星) entered the celestial region of Shiwei (豕韦), Chang Hong foresaw disaster befalling Marquis Cai; when the star of Wunu (婺女) displayed anomalies, Bi Zao predicted misfortune for the state of Jin (as recorded in the "Chunqiu Leidui Fu"). The Book of Han (Hanshu) similarly states: Noble virtue can influence the stars, just as stellar anomalies can reflect moral conduct. When celestial phenomena and human affairs resonate, ominous stars like the "Six Thieves" (liuzei 六贼) and "Five Mutilations" (wucan 五残) appear simultaneously. Without cultivating virtue (De 德), what use are sacrificial rituals to avert disaster? Such individuals ultimately cannot escape ruin.

Human lifespans are predetermined. Ge Hong, in his Baopuzi (抱朴子), wrote: The lifespan endowed at birth follows a fixed measure. Those granted abundant longevity consume it slowly, while those with meager allotments who commit evil exhaust it swiftly. Just as Duke Ping of Jin's illness foretold he would not survive a decade, and the downfall of Bo You of Zheng was prophesied within five years (as seen in the Guoyu and Zuozhuan), the depletion of one's lifespan can arrive in an instant.

Above each person's head preside the Three Platforms (Santai 三台) stars and the Lord of the Northern Dipper (Beidou Xingjun 北斗星君). The Three Platforms constellation (comprising three stars forming the Celestial Pillar) includes: the Upper Platform's Director of Fate (Siming 司命), governing life and death; the Middle Platform's Director of Fortunes (Sizhong 司中), overseeing blessings and misfortunes; and the Lower Platform's Director of Emoluments (Silu 司禄), managing rank and prosperity. Astronomical records note that the fourth star of the Wenchang Palace (文昌宫) is called Siming, the fifth Sizhong, and the sixth Silu—these are in fact the same stars as the Three Platforms. Ancient rituals distinguished between the "Great Director of Fate" (Da Siming 大司命) and the "Lesser Director of Fate" (Shao Siming 少司命): the former, mentioned in the Chu Ci, corresponds to the fourth star of Wenchang, while the latter, referenced in the Zhou Dynasty's "Seven Sacrifices," aligns with the minor constellation north of Xu (as recorded in the Xingjing). The Han Dynasty also venerated the Lesser Director of Fate. According to the Daoist text Yunji Qiqian (云笈七签), the fifth star of the Northern Dipper's nine luminaries—Dan Yuan (丹元)—serves as the Dipper Lord, overseeing the mortal world's registers of life and death while governing all celestial records of destiny. These deities document human transgressions, adjusting lifespans based on virtue and vice.

This scripture primarily elucidates the Daoist celestial bureaucracy responsible for recording human virtue and vice. It first introduces the "Ghost Official of the Northern Dipper" (Beidou Jun), a stellar deity governing underworld affairs who serves both as an examiner under the Northern Dipper constellation and as a subordinate to the essence of the Nine Stars, ultimately answering to the Jade Lord of the Northern Culmen (Bei Chen Yu Jun). In truth, there exist two Northern Dipper deities: one celestial and one chthonic. As recorded in Zhao Yi's Han dynasty correspondence, the belief that the Three Platforms stars and Northern Dipper govern human destiny has ancient origins.

The text then details the "Three Corpse Spirits" (Sanshi Shen), three parasitic deities residing within the human body. According to the Scripture of the Three Corpses (Taishang Sanshi Zhongjing), every person harbors three corpses and nine worms in their abdomen. On every Gengshen Day (occurring every 60 days in the sexagenary cycle), these spirits ascend to report human transgressions to the Celestial Emperor. The three corpse spirits are named: the Upper Corpse Peng Ju (also called Blue Maiden) residing in the head, the Middle Corpse Peng Zhi (White Maiden) in the abdomen, and the Lower Corpse Peng Jiao (Blood Maiden) in the feet. Though formless, these ghostly beings intentionally exaggerate human faults to hasten their own liberation.

The Declarations of the Perfected (Zhengao) particularly emphasizes the significance of Gengshen Days, when the three corpse spirits become restless—recommending practitioners cultivate mental purity through solitary meditation. The Supreme Precepts Code (Taishang Lüke) further explains that on these days, the Northern Emperor (Beidi), supreme ruler of the underworld, opens the Gate of Transgressions for ghostly officials to report human conduct, dispensing rewards or punishments accordingly.

Finally, the text mentions that on the last day of each lunar month, the Hearth God (Zao Shen) similarly ascends to report household activities. Together, these deities form Daoism's comprehensive surveillance system monitoring human morality.

The Huainanzi·Wanbi Shu records (Wanbi was a person's name, mentioned in the Biographies of Diviners, belonging to the category of Han Dynasty fangshi like the Eight Lords. He authored a volume on esoteric arts. Gao You, a scholar from Zhuo Commandery during the Eastern Han, once annotated this text, which was included in the outer chapters of the Huainanzi but is now lost) that the Kitchen God (the deity of the hearth) would return to heaven on the last day of each month to report human transgressions (as cited in the Taiping Yulan). Lu Guimeng of the Tang Dynasty explained in Explanations on Sacrificing to the Kitchen God: the Kitchen God periodically records people's merits and faults, reporting them to heaven, which is why sacrifices are made to the Kitchen God to seek blessings (the Records of the Grand Historian·Fengshan Treatise notes that the fangshi Li Shaojun once gained an audience with Emperor Wu of Han by sacrificing to the Kitchen God. The commentary by Ru Chun states that sacrificing to the Kitchen God could attract good fortune. During the Eastern Han, Yin Zifang saw the Kitchen God manifest while cooking at dawn in the twelfth lunar month and sacrificed a yellow sheep in response).

Duan Chengshi of the Tang Dynasty recorded in Miscellaneous Morsels from Youyang: the Kitchen God is named Wei, also surnamed Zhang and given name Dan, with a wife named Qingji and six daughters all named Chaqia ("察洽," where "察" is sometimes written as "祭," and "洽" as "治"). On the last day of each month, he ascends to heaven to report human misdeeds—major offenses shorten life by 300 days (called "deprivation of a ji"), while minor offenses shorten it by three days (called "deprivation of a suan"). Thus, the Kitchen God serves as heaven’s envoy to oversee humanity while also being an earthbound spirit. He ascends to heaven during the mao hour (5–7 AM) on the day of Jichou and returns to the human realm during the wu hour (11 AM–1 PM), making sacrifices on this day particularly efficacious. The Kitchen God's subordinate deities include the Celestial Emperor’s Beloved Grandson, the Celestial Emperor’s Grandee, and many others. Another account states the Kitchen God is named Rangzi. The Miscellaneous Five Phases Book records the Kitchen God as being named Chan (a character resembling "Dan," possibly interchangeable. The Zhuangzi mentions "the hearth has a ji," with Sima Biao’s commentary identifying "ji" as the Kitchen God. Li Gui’s phonetic annotation reads it as "ji." Du Gongzhan cites the Different Interpretations of the Five Classics, stating the Kitchen God’s surname is Su, given name Jili, with a wife surnamed Wang and given name Bojia), styled Ziguo, dressed in yellow robes (Sima Biao says red robes, appearing as a beautiful woman), who emerges from the hearth at night with disheveled hair. Knowing his name and invoking it can avert disasters.

For ordinary people who commit faults, major ones shorten life by 300 days, while minor ones shorten it by three days. Ge Hong states in the Baopuzi: even harboring evil thoughts without acting on them reduces lifespan, and harming others through misdeeds shortens it further. The system of punishment by "ji" and "suan" has ancient origins. The Records of Initial Learning cites the River Chart (referring to Han Dynasty apocryphal texts, not the Hetu or Luoshu), recording the Yellow Emperor’s words: at birth, heaven and earth grant humans 36,000 days of lifespan (suan) and twenty ji of blessings (one ji being 300 days).

This passage expounds on the Daoist cultivation principles concerning lifespan calculation and moral discipline. According to ancient Daoist teachings, the length of one's life is directly connected to virtuous or unvirtuous conduct.

There are various interpretations regarding lifespan calculation: Some claim a "ji" (纪) equals 300 days (as recorded by Duan Chengshi), while a "suan" (算) constitutes three days (supported by Sun Simiao). Li Changling's commentary presents dual explanations - defining a "ji" as either twelve years (common folk belief) or 300 days, and a "suan" as either one hundred days (per Duan Chengshi) or a single day. The "River Chart" (Hetu) states the maximum human lifespan reaches 120 years, with "suan" governing a century and "ji" overseeing two decades. The most plausible interpretation considers one "suan" as equivalent to a single day.

For practitioners seeking longevity, the primary requirement is avoiding transgressions. Ge Hong (Baopuzi) documented hundreds of life-shortening behaviors. The "Jade Pendant Scripture" (Yu Ling Jing) emphasizes that immortality cultivation must be rooted in loyalty, filial piety, fraternal love, benevolence, and trustworthiness - attempting the Daoist path without moral integrity proves futile. Accumulating virtue through good deeds takes precedence, followed by correcting one's faults.

A fundamental principle governs human conduct: embrace actions aligned with the Dao (the Way) and shun those opposing it. Just as fragrant and foul herbs cannot share the same vessel, wickedness and righteousness cannot coexist. Eyes cannot simultaneously focus on two objects, nor ears clearly hear dual sounds (as Xunzi noted). Failure to distinguish right from wrong leads one astray, while ignorance of proper advance and retreat invites peril (per the "Book of Changes"). Thus noble individuals take the upright Dao as their guiding standard.

Avoid deviant paths. Ancient Zhou rituals established the "Wild Hut Officer" position specifically to prevent people from cutting across fields - a measure against improper conduct. Noble individuals walk the proper roads and pass through ritual gates. Though the Great Dao (大道) remains level and broad, people persistently seek shortcuts (Laozi's words). Straying onto wrong paths (as Zheng Kangcheng described) resembles galloping lost (Chu Ci analogy), where a single misstep may bring irreversible consequences.

Maintain integrity even in unobserved solitude. Rooms contain shadowy corners as heaven cycles through day and night - every human action gets recorded. No deed remains forever concealed, no matter can stay eternally hidden. Thus Yan Hui maintained proper decorum while bathing at night, and Qu Yuan upheld his principles even in solitude.

This scripture primarily discusses the importance of self-cultivation, accumulating virtue through good deeds, and traditional moral values such as loyalty, filial piety, and fraternal respect.

It begins by stating that only by maintaining inner purity (the "spiritual platform" refers to the heart-mind) can one attain true auspiciousness. As Zhuangzi said, how can good fortune arrive if one doesn’t first sweep the house clean?

Accumulating virtue (De) and merit requires sustained effort. The Da Dai Liji teaches that without firm resolve, there can be no significant achievements, and without persistence in small acts, no great accomplishments will arise. Xunzi uses natural phenomena as metaphors: only by piling earth into a mountain can wind and rain be summoned; only by gathering water into deep pools can dragons emerge. Similarly, accumulating good deeds builds virtue, ultimately leading to the realm of sages.

One must approach all things with compassion (a "compassionate heart" means being unwilling to harm). The Book of Zhou states that even plucking a single hair causes pain; Zhuangzi says biting one’s finger hurts. If this is true for our own bodies, it applies equally to all beings. The root of such care is compassion, which extends as kindness, manifests in human relations as benevolence, and in dealings with all creatures as nurturing. A calm heart-mind naturally leads to bodily health. Xunzi observed that the benevolent enjoy longevity—maintaining virtuous thoughts prolongs life, embodying this principle.

Regarding loyalty, filial piety, and fraternal duty (respect for elder brothers), Zhuangzi teaches that a minister serving his ruler or a child honoring parents is as natural as the way of heaven. Su Xun reminds us that brothers share the same roots. These virtues are the fundamental moral principles of the cosmos and the basis of human character. Filial piety holds particular importance: the Classic of Filial Piety states that loyal ministers are found among filial children, while the Spring and Autumn Annals notes that fathers must teach their official sons to be loyal. The Han Dynasty promoted the Classic of Filial Piety and selected officials based on filial conduct and integrity (xiaolian), fostering an era of talent and a culture of loyalty and filial devotion.

Finally, it emphasizes leading by example. A shadow leans because the pole is crooked; water runs muddy because its source is unclean. To teach others while lacking personal virtue is impossible. The Book of Plain Truth states: "To indulge oneself yet instruct others is futile—only by first rectifying oneself can one transform others." Thus, the noble person first corrects themselves before guiding others.

A special note is made about showing compassion for orphans and widows—this embodies the heart of benevolence.

This passage discusses the benevolent heart and way of conduct that a noble person should cultivate.

One should hold compassion for the lonely and suffering, just as the ancient sage-kings bestowed kindness without seeking reward, benefiting the people widely. True benevolent governance must begin with caring for the weak—only then is such grace truly great. Respect the elderly as if they were one’s own parents, and cherish the young as if they were one’s own children. This extension of empathy is the very root of the Dao of forbearance. Whether emperor or commoner, all can embody this through personal practice.

Even insects, plants, and trees should not be harmed without cause, for all things are born of Heaven and Earth. The ancient Emperor Shun entrusted Yu the Great with the care of plants, birds, and beasts, while sage-kings established laws forbidding the killing of pregnant animals in spring or the breaking of new branches. Noble individuals also discipline themselves accordingly. Those who commit evil are not inherently cruel but have had their nature obscured by desire—a fact that grieves the wise.

A true noble person not only practices goodness themselves but also delights in seeing others do good. Just as Pang Tong was praised despite occasional errors in selecting talents, or Kong Rong excelled at recognizing the strengths of others. This innate appreciation of virtue is as natural as white cranes singing in harmony in secluded valleys or orchids sharing the same fragrant root. The key to upholding the righteous Dao lies precisely in this selfless inclination toward goodness.

To rescue others in urgent distress and relieve them from perilous situations. As Zhuangzi said, a dried fish lying in a shop gazes at the measuring cup but cannot obtain water; in the story of Zhao Yi, an injured bird hides in a person's embrace but trembles at the sight of a slingshot. Even animals behave this way—how can humans remain indifferent? Although the Analects state that a noble person can endure poverty, mutual aid is the true meaning of morality. If good people do not extend help when encountering misfortune, it is inauspicious (as recorded in the Discourses of the States). The ancients said: "Feed the hungry, clothe the cold" (Mozi), and "revive the dead and make withered bones grow flesh again" (Zuo Zhuan). Without a heart of benevolence (Book of Han), how could one achieve such deeds?

When seeing others gain, rejoice as if you yourself have gained; when seeing others err, grieve as if you yourself have erred. When the ancient Emperor Shun governed the world, he encouraged the people to offer their virtues. He regarded others' good deeds as his own and others' faults as his own (Shizi). Because Shun held such a heart, he was able to harmonize the Five Constant Virtues without transgression and instruct the feudal lords while eliminating the wicked. We should reflect: What kind of person was Shun? What kind of person am I? As long as one is willing to act, everyone can become like Shun.

Do not publicize others' shortcomings. The Zuo Zhuan states that "covering faults and praising merits" is human nature. The way to interact with others lies not in scrutinizing every detail but in being generous and tolerant. The noble person, though capable, accommodates the incapable; though wise, tolerates the foolish; though profound, embraces the shallow; though pure, accepts the mixed (Xunzi). Only through tolerance can one perceive the vastness of virtue; only through magnanimity can one recognize the depth of character.

Do not flaunt your own strengths. Everyone has their own talents, and everything has its unique nature. To conceal one's brilliance is wisdom, while shallowness loves ostentation (as Liu Kui said). The Shuowen Jiezi explains the character "xuan" (to show off) as akin to hawking wares in the streets, yet people in the marketplace turn away (Records of the Grand Historian). Understand this: a minor achievement is not worth boasting about, and partial talent is not worth relying on. I have heard: "A shrewd merchant hides his wealth as if he were empty-handed, and the noble person's abundant virtue appears dull-witted" (Records of the Grand Historian). Moreover, since no one's abilities are perfect, one ought to cultivate this profound and far-reaching mindset.

The Book of Changes' Dayou (Great Possession) hexagram states: "Restrain evil and promote goodness" (restrain here means to conceal). The hexagram's imagery of fire illuminating heaven shines upon all things, and its principle encompasses everything. The noble person emulates this hexagram to observe the world, discerning good and evil so that none can hide. Learning from its meaning in dealing with others, they conceal faults and praise virtues, enabling all to move toward goodness.

This passage expounds principles for conducting oneself in society, comprising four key teachings:

First is the principle of "yielding abundance while taking little" (tui duo qu shao), which advocates humility in distributing benefits - willingly accepting less for oneself. Like Confucius's descendant Kong Rong who yielded the larger pears, or Eastern Han official Zhen Yu who deliberately chose the leanest sheep during distribution, both exemplify the virtue of deference. Such conduct resolves conflicts and fosters harmony.

Next is "bearing humiliation without resentment" (shou ru bu yuan). True humiliation comes in two forms: the "righteous humiliation" (yi ru) resulting from one's own moral failings (which warrants self-reflection), and the "circumstantial humiliation" (shi ru) imposed by external forces (which should be disregarded). Mastering this principle naturally reduces life's vexations.

The third teaching warns to "receive favor with trepidation" (shou chong ruo jing). High positions intoxicate like strong liquor, and generous emoluments conceal toxins like preserved meats. Historical figures like Zigong of Lu and a Qin nobleman met misfortune precisely because of excessive favor. Thus the wise remain vigilant when honored, embodying the Book of Changes' admonition to "maintain caution throughout the day" (zhong ri qian qian), as constant prudence transforms danger into safety.

Finally, the highest virtue is "bestowing kindness without seeking return" (shi en bu qiu bao). Like heaven and earth nurturing all creation without expectation, or parents raising children without demanding repayment, those possessing such cosmic parental magnanimity neither feel they're conferring favors when giving, nor perceive loss when withdrawing. Laozi's Classic of Hundred Remedies lists this as a supreme curative.

These principles, drawn from ancient sages' words and deeds, teach people to value humility, remain equanimous toward honor or disgrace, and practice selfless benevolence. As the Book of Rites states: the ideal society gives without expectation of return; only lesser communities insist on reciprocal etiquette.

This passage expounds on the principle of accumulating virtue (De) through good deeds. It begins by describing how truly noble individuals assist others without perceiving it as granting favors, and give benefits without seeking reciprocation—much like Laozi's concept where "the people merely know of their existence" (Xia zhi you zhi). Those of secondary virtue keep accounts of gains and losses, understanding the relationship between giving and receiving. They regard compassion as benevolence and material benefits as righteousness, thereby earning people's affection and praise.

The Book of Changes (Yijing) states: "With sincere goodness in one's heart, no divination is needed for great fortune," because the greatest benefit lies in sincerity, and the greatest kindness stems from genuine intent. When giving with sincerity and bestowing favors from the heart, one will have no regrets. Only by being free of regret can true auspiciousness be attained.

A virtuous person, as described in the Zuo Commentary (Zuozhuan) with reference to Yu the Great, is someone without wicked deeds (as Zhu Xi annotated). Those who commit evil may enjoy temporary pleasure because the consequences have not yet ripened; once they do, suffering inevitably follows. Conversely, those who do good may endure temporary hardship because the rewards are not yet mature; when they ripen, blessings will naturally manifest (Satyasiddhi Śāstra). Just as the Ji clan's misdeeds reached fruition (Book of Han), they had to taste the bitter consequences, while Prince Dongping attained peace and joy (Book of Later Han) through the fulfillment of his virtuous acts—all hinging on the maturation of cause and effect (Mencius).

The virtuous are revered by all because human nature is inherently good, and such individuals exemplify the people's ideals. Noblemen (junzi) regard them with solemn respect, while petty men (xiaoren) reform upon hearing of them. Those who honor others will be honored in return—this is the outcome of exalted virtue.

The Dao of Heaven (natural law) shows no partiality, yet it consistently aids the virtuous (Yijing, Taigong's Golden Chest). The virtuous form the guiding principles of heaven and earth (Zuozhuan), and thus receive divine protection, ensuring auspiciousness and smoothness (Xici). Blessings are bestowed by heaven, while emoluments are received through human acceptance. Upholding virtue brings fortune (Book of Documents), and maintaining goodness secures prosperity (Book of Songs)—such is the natural order.

Malevolent forces invariably retreat from the virtuous. Righteousness suppresses inauspiciousness, and virtue overcomes calamity (Book of Han). Before those who embody the Dao (You dao zhi ren), spirits lose their efficacy (Laozi); those steadfast in righteousness remain undisturbed by demonic influences (Zuozhuan). Hence, epidemics and disasters cannot be dispelled merely by exorcisms, as recorded in the Han dynasty's Gangmao inscriptions.

This scripture primarily discusses the relationship between accumulating virtue (De) and attaining immortality. It begins by mentioning how wearing jade talismans for warding off evil can protect one's body, as divine beings bless those who are upright and virtuous. Just as when the Sanmiao tribes rebelled in ancient times, the heavens sent deities to assist Yu the Great, saving people from famine, enriching the state, and extending lifespans.

It then emphasizes the power of collective intention: when many unite in doing good, virtuous deeds will surely succeed; when they join in wrongdoing, misfortune will inevitably follow. Hypocrisy leads to failure, while sincere aspirations will be fulfilled by heaven. Those with supreme virtue (De) succeed in all endeavors.

Ge Hong (Baopuzi) states that all precepts for cultivating immortality (Xian) agree: those seeking longevity must accumulate virtuous deeds and merit. One must embrace compassion for all beings, extending kindness even to insects. Rejoice in others' happiness, grieve for their suffering, and promptly aid those in distress. Do not harm life, sow discord, or scheme against others. Celebrate others' gains as your own and mourn their losses as personal. Avoid self-aggrandizement, envy of superiors, and hidden malice. Only such conduct constitutes true virtue (De), deserving heavenly blessings. With this foundation, one's aspirations may be realized, and the path to immortality (Xian) becomes attainable.

Finally, it cites examples like King Wen of Zhou becoming a deity after death and the Yellow Emperor (Huangdi) achieving immortality (Dao), illustrating how those who accumulate virtue (De) ultimately attain the realm of the divine.

This scripture primarily expounds the principles of cultivating immortality through virtuous conduct. To attain the status of Celestial Immortal (the highest rank of transcendence), one must accumulate 1,300 virtuous deeds; to become an Earthly Immortal (a lower rank), 300 virtuous deeds are required. However, the Jade Bell Scripture (Yuling Jing) records slightly different numbers: 1,200 virtues for Celestial Immortals and 300 for Earthly Immortals.

The text particularly emphasizes the continuity of virtuous actions. If one has performed 1,199 good deeds but suddenly commits a single evil act, all accumulated merits are nullified, and the count must begin anew. Yet, the Zhen'gao (Declarations of the Perfected) adds a qualification: if one accumulates 1,000 merits, even with faults, immortality is still attainable; with 300 merits and minor transgressions that do not outweigh the virtues, one may become a "Son Immortal" (a lower-tier transcendent); with 200 merits, a "Grandson Immortal" (an even lesser rank).

If an individual lacks personal merit but has ancestors who accumulated virtue, they may still attain immortality through the "lingering blessings of forebears." However, those without aspiration and prone to frequent misdeeds can at best attain wealth and status—immortality remains beyond their reach.

The text then discusses the consequences of wrongdoing: acting contrary to the Dao may show no immediate effects, but like planting trees or raising livestock, the results manifest over time. It is akin to a whetstone—seemingly unchanged, yet gradually worn away. The accumulation of virtue or vice follows this principle: fortune and misfortune each have their roots, and the key lies in nurturing the seeds of goodness while severing the causes of calamity.

Finally, the text condemns several reprehensible behaviors: mistaking cruelty for capability, harshness for discernment, callousness for loyalty, scheming for merit, and exploitation for competence. Citing historical examples, it notes that such attitudes led to the early downfall of Zhonghang Shi (a minister of Jin during the Spring and Autumn period) and the failures of Han Fei and Shang Yang’s governance philosophies—their cruelty toward the people and oppressive methods of cultivating talent proved their undoing.

In times of chaos, offering petty favors to the common people may bring temporary benefits, but once order is restored, it often invites disaster. The ancients used leather as a metaphor: the more you stretch it to increase its surface area, the greater the risk of tearing it apart.

Harming virtuous people in secret leads to severe consequences. For instance, Bo Zong of Jin was a good man, yet he was killed by the three Xi clans; Qu Wan of Chu was a worthy man, yet he fell victim to Fei Wuji's slander. But in the end, the perpetrators faced retribution: Chang Yu Jiao fabricated a lawsuit, resulting in the extermination of the entire Xi clan; Fei Wuji, who spread slander, was also wiped out with his family. As the Outer Commentary on the Book of Songs states, the retribution of the Dao (the Way) does not wait overnight, and the resentment in people’s hearts manifests immediately.

One must approach rulers and parents with reverence. The Wan Shi Jun family of the Western Han served their sovereign with utmost respect, while Gu Ti of Eastern Wu knelt to read his father’s letter—these are models of loyalty and filial piety. A truly loyal minister or filial child would never deceive their ruler or parents. If they see their ruler or parents making mistakes but fail to speak out, they only encourage further errors. This is a crucial boundary concerning integrity and must be treated with caution.

Teachers should be treated with respect. The term "Xiansheng" (先生, "teacher") refers to those who awaken first, like the first to sober up among a group of drunkards. In this world, some awaken early, some awaken late, and some never awaken at all. The young often enjoy criticizing their elders, and newcomers frequently look down on the experienced—this is like a drunkard mocking someone who has just sobered up, hardly worth engaging with.

Betraying one’s master is the most shameful act. Even oxen and horses know to be grateful to their owners—how much more should humans? The Baopuzi (Master Who Embraces Simplicity) says that marrying another man’s discarded wife and then slandering her former husband, or buying another’s servant and then insulting their former master—such behavior is despised even by criminals. Figures like Lü Bu and Liu Laozhi, who were fickle and abandoned loyalty for profit, are particularly reviled.

Deceiving the ignorant is unethical. Teaching those with limited abilities is a virtuous act of the elders, but if one behaves like the monkey trainer who gives three chestnuts in the morning and four in the evening—pretending the quantity hasn’t changed while actually playing with people’s minds—it is unacceptable. As the Liezi says, "Are you treating me as a fool, a deaf man, or a blind man?" The Śūraṅgama Sūtra puts it well: using tricks to delude the ignorant is like deceiving the blind with illusory sights.

Those who die in delusion and ignorance will fall into the Avīci Hell (the Buddhist realm of perpetual suffering). Those who slander their fellow disciples should understand that a true gentleman points out others' faults to their face but praises their virtues behind their backs (as recorded in the Book of the Later Han). Mutual admonition is the proper way of friendship, so one should not resent well-intentioned advice. If people fail to guide each other internally yet slander one another externally, this violates the true way of kinship and camaraderie (as stated in the Family Sayings of Confucius). Moreover, belittling friends does not elevate oneself, and publicizing others' shame brings no glory—such actions only harm both parties (from the Strategies of the Warring States). The Book of Rites teaches that even when cutting ties, a gentleman refrains from harsh words. If this is expected in severing relationships, how much more should it apply to friends who share the same ideals?

Deceit and fraud must be rejected. The Book of Songs says that when deities descend, they bestow blessings, and only when people are sincere can they live in peace. If everyone schemes, deceit runs rampant, and superiors and subordinates deceive one another, how could the gods grant their favor? King Pan Geng of the Shang dynasty warned that when crafty people rise, Heaven sends calamities. The Book of Documents also records that those who engage in deception will die prematurely. Thus, in times of great peace, people are simple-hearted, artisans honest, merchants trustworthy, and women dignified (as described in the Huainanzi). When virtue permeates all levels of society, even the spirits are moved by its harmony (from Daily Knowledge). Empty boasts ultimately invite disgrace, and those who falsely accuse others will falter in their words (the state of Wei even codified penalties for fraud in its laws). Scheming only exhausts the mind and spirit, leading to self-inflicted ruin.

Attacking one's own kin is an even graver offense. Though clans may differ in closeness, they share the same roots; though relatives vary in intimacy, they are bound by blood (the term "entanglement" originates from the Book of the Later Han and Duduan). They ought to treat each other with mutual respect, love, and loyalty. To turn hostile over minor conflicts or harsh words, even resorting to malicious attacks or exposing private matters, is to sever one's own roots (as warned in the Zuo Commentary) and clip one's own wings (also from the Zuo Commentary). What may seem a temporary victory is ultimately futile (from the History of the Southern Dynasties), and nothing could be more contrary to the Dao (the Way).

Rigidity and cruelty are not virtues. Though teeth are hard, they wear out by the age of sixty (from the Strategies of the Warring States). Though Heaven embodies the firm virtue of the Qian (the Creative), it does not disrupt the seasons of farming (as noted in the Zuo Commentary).

This scripture passage discusses several types of behavior that violate Dao (the Way) and De (Virtue/Power), along with their consequences:

The first section addresses the dangers of "willful obstinacy." The case of Zhi Bo (a powerful minister of Jin during the Spring and Autumn period) illustrates how a strong character devoid of benevolence ultimately led to his clan's destruction. While Confucius considered strength akin to benevolence, the Supreme Venerable Sovereign (the highest Daoist deity) viewed willfulness as contrary to benevolence. This distinction arises because Confucius referred to strength aligned with cosmic principles, whereas the Daoist perspective condemns stubbornness driven by personal whims. Like a lost traveler refusing to ask directions or a drowning man ignoring ferry crossings, the obstinate become as blind men distinguishing colors or deaf men judging sounds—doomed to end like sheep trapped in corners or birds whose nests burn beneath them.

The second section examines "moral confusion." Some people suffer from a delusional sickness that mistakes wrong for right and white for black, completely inverting moral standards. When one violates natural principles by loving what others detest and hating what they cherish—when one honors the undeserving while neglecting the worthy—calamity inevitably follows, bringing household chaos.

The third section exposes the vice of "oppressing subordinates while flattering superiors." True gentlemen should comfort those below while correcting those above. Sending untrained men to battle amounts to massacre; currying favor through improper means constitutes sycophancy. Officials who squeeze the people to seek merit, or who encourage superiors' errors by pandering to their whims, betray their office. Who bears responsibility when a flawed policy begins with one wrong decree, or when fawning words fuel a ruler's misdeeds, bringing national ruin?

The fourth section reveals the repercussions of "forgetting kindness while nursing grudges." During the Spring and Autumn period, Xian Zhen (a Jin general) failed to repay Qin's kindness and consequently faced Di tribe invasions; Zi Chang (a Chu prime minister) clung to old resentments until Chu's army met destruction. These historical cases demonstrate how ingratitude and vindictiveness invite cosmic retribution.

This scripture primarily discusses principles of governance and interpersonal conduct.

Regarding human relations, those with true Virtue (De) do not dwell on minor grievances. The ancients said "great Virtue extinguishes small resentments," meaning broad-minded individuals can dissolve petty animosities. Conversely, those who "let minor grudges override great Virtue" easily invite misfortune. Heaven created the people and established rulers to govern them, intending to preserve humanity's innate simplicity. Thus, official positions are called "Heavenly duties," noble ranks "Heavenly honors," and the common people "Heaven's charges." A ruler who treats the people well becomes an enlightened sovereign, while one who mistreats them makes enemies.

Concerning statecraft, wise rulers of antiquity always followed ancestral systems and acted with measured deliberation. Reforms enacted too hastily or appointments made too rashly—like stirring a boiling pot of fish until they disintegrate, or yanking tangled threads until they snap—only damage existing good governance. As Tang dynasty minister Lu Xiangxian observed, "The world is fundamentally at peace—it's incompetent people who complicate matters through unnecessary meddling."

On rewards and punishments: skilled administrators neither bestow rewards indiscriminately nor impose excessive penalties. Improper rewards fall into the hands of the unscrupulous, while excessive punishments harm the innocent. King Tang of Shang earned Heaven's blessings precisely because he administered justice appropriately. Rewarding the undeserved creates chaos; punishing the blameless constitutes cruelty—such practices leave the people disoriented.

Finally, the text condemns several reprehensible behaviors: killing for wealth (called "lán" in dialect), and framing others to seize positions. Those who scheme to harm others for profit are treacherous ministers; those who plot to usurp power are dangerous individuals. All such persons act through deceit and greed, ultimately reaping what they sow.

When rulers indiscriminately execute the innocent, accumulating deep-seated resentment, how can calamities be avoided? Killing surrendered subjects is an especially grave transgression. The sages resort to military action only as a last resort—to quell rebellion and secure borders. If adversaries have confessed their crimes and submitted, they should be treated with sincerity, allowing them to reform in peace (as referenced in the Book of Later Han). Commoners rebel under duress, not by choice, just as rulers never truly intend to burn mountains and forests (a saying by Zhen Dexiu). The ancients warned: "Slaying surrendered soldiers brings misfortune for three generations," and "No crime surpasses killing those who have yielded" (recorded in Records of the Grand Historian). Generals must take this to heart.

Excluding the upright and virtuous is a minister’s gravest failing (as noted in Strategies of the Warring States). A true dafu (high official) should recommend worthy individuals (the White Tiger Discussions explains dafu as "one who vigorously promotes talent"). Neglecting the worthy is ignorance; envying the capable is baseness—such men are a scourge in court (Xunzi’s view). The benevolent would exile them to the frontiers. Like the Zhuang family of Song, who brewed fine wine but kept a vicious dog that drove customers away (a parable from Han Feizi: their wine turned sour as no one dared to buy it), ministers who repel worthies like rabid dogs bring ruin to the state. The downfall of Donglüzi—from wealth to beggary (recorded in Garden of Stories)—stemmed from his failure to recommend talent during six or seven years as chancellor.

Bullying orphans and widows is despicable beyond measure. Consider the widows tending their oil lamps with infants still at the breast, or those in crumbling huts with toddlers just learning to walk (as described in Liezi). Those without basic means are the world’s most destitute; if even emperors must extend benevolence, how can ordinary people lack compassion? Those who exploit widows and orphans for personal gain (Cui Yuan’s Eulogy for the Prince of Qinghe praises kindness to widows as virtue) are worse than swine or dogs (a rebuke once used by Wang Mang).

Embezzlement and perverting justice mark the height of shame. The Lü Xing chapter of the Book of Documents lists five forms of judicial corruption: weihuo (bribery) and weiqiu (nepotism) among them (as annotated by Ma Rong). Han dynasty law imposed severe penalties for graft....

This scripture primarily discusses historical legal punishments for corrupt officials and the principle of impartial judicial proceedings.

Ancient laws dealt harshly with corrupt officials. The Statutes on Theft (Dao Lü), compiled by Xiao He during the Han Dynasty, stipulated that officials who took bribes and perverted justice would face the death penalty, and their descendants would be barred from holding office. During the reign of Emperor Ruizong of Tang, it was decreed that any official embezzling even a single bolt of cloth would first receive one hundred lashes. In the Song Dynasty, even during general amnesties, the "Ten Abominations" (grave crimes) and corrupt officials were excluded from pardon. Since antiquity, corruption has been regarded as the root of political disorder—the Book of Documents (Shangshu) states that those who "ruin their office through greed" must be executed.

Judicial trials must be conducted with fairness. If right is judged as wrong and wrong as right—as in the case of Prince Zheng’s dispute over prisoners, where Zhou Li manipulated the verdict, or when Fan Xuan showed bias in the case of Bo Yu—then the upright will suffer injustice while the cunning escape punishment. Even if a judge refuses bribery and rules according to conscience, errors may still occur; but if they accept bribes and distort the law, the offense is far graver.

Sentencing must be appropriate. The Chief Judge (Tingwei) must adjudicate fairly—once bias enters, the people will lose their bearings. Ancient scholars advocated determining guilt based on facts (Lü Xing) and imposing balanced sentences (Han Shi Wai Zhuan). If minor offenses are punished as major crimes, accumulating small faults into capital punishment (Dabi), it violates the natural order (Tianli). A wise ruler does not increase penalties out of anger, nor does Heaven’s punishment exceed due measure.

Capital punishment must be treated with utmost caution. The dead cannot return to life—ancient sage-kings would dismount their carriages and weep upon encountering condemned prisoners, suspending music in mourning. If violence is inflicted on prisoners after sentencing (Jia Yu), it violates the principle of cautious justice.

This passage primarily discusses principles for personal conduct and attitudes toward sages, which can be summarized in several key points:

Confucius said that the application of principles should be consistent: A mind imbued with benevolence and forgiveness cultivates virtue (De), whereas harshness and cruelty invite resentment—how can one not be cautious? (From The School Sayings of Confucius)

To recognize faults yet fail to correct them, to understand good deeds yet neglect to practice them. The Book of Changes (Yijing) states: Without accumulating good deeds, one cannot achieve a noble reputation; without accumulating evil deeds, one will not bring about self-destruction. Petty individuals, believing minor virtues to be insignificant, refrain from performing them, and considering minor vices harmless, fail to amend them—until their wickedness becomes overwhelming and impossible to conceal, their crimes so grave they cannot escape retribution. The Book of Changes warns: Wearing fetters and having one’s ears cut off—such is the peril.

To implicate others in one’s own crimes ("他" is pronounced as "汤何" in ancient phonetics). Historically, Que Ke shared slander with Han Jue, and Gao Yun took responsibility for Cui Hao’s offenses—these ancient figures were upright and sincere, never altering their words for fear of life or death. Those who invite calamity and face judgment bring it upon themselves; instead of repenting, they seek to falsely accuse others to save themselves. In the end, like the "house of Liang’ao" (from Zheng Xuan’s Annotations to the Book of Rites), though subjected to violence (from The Book of Jin), the "crimes of overflowing guilt" will inevitably meet justice (from The Book of the Later Han). What good does this bring?

To obstruct the development of esoteric arts. When Mozi traveled to Qi, he encountered diviners; Zhongxing dreamed of the shaman Gao in Jin; they met with occult practitioners at the flag pavilion (as recorded by Chu Shaosun) and consulted the Chu diviner at the eastern market (Sima Jizhu). These individuals could probe the profound mysteries and verify worldly affairs (as Fan Ye noted). To scorn them as lowly and vulgar (The Biographies of Diviners) would cause those versed in astrology to refrain from predicting fortunes (as the proverb says, "Those who understand the stars cannot even dress properly"), and seekers of divination would nearly snatch away the sacrificial offerings ("糈" is pronounced as "所"). This is the limitation of the enlightened (as Huan Tan observed) and the burden of the virtuous. The cautionary tales of Song Zhong and Jia Yi are clear before us.

To slander the sages (the Song edition reads "sages and worthies," while Ge Hong’s Baopuzi uses "sages"). Wang Chong (styled Zhongren), a later scholar, wrote the chapter "Questioning Confucius" (found in Discourses Weighed in the Balance, vol. 9), and Xun Kuang (i.e., Xunzi), the esteemed teacher, alone held disparaging views of Confucians (see Against the Twelve Masters). It must be understood that "rejecting the sages and defying the law" carries explicit penalties in the classics (The Classic of Filial Piety and Han legal codes both stipulate this; He Xiu’s commentary to Gongyang Commentary states: "Those who disrespect superiors, criticize sages, or are unfilial shall be beheaded and displayed as a warning"). Slander obscures wisdom—ancient teachings have long warned against it (Guanzi says, "To defame the worthy and praise the wicked"). Moreover, the slander of court officials...

This scripture discusses several types of behavior that violate Dao (the Way) and De (Virtue/Power), along with their consequences.

First, it explains that Dao and De represent the most fundamental existence between heaven and earth, nurturing and sustaining all things. Yet some narrow-minded individuals (xia shi) actually mock when hearing the principles of the Great Dao—this constitutes an offense and profanation against Dao-De. Historical examples like Sun Ce mistakenly killing the qin-playing Daoist Yu Ji, or Cao Cao failing to recognize the true abilities of the adept Zuo Ci, illustrate cases of harming cultivators of the Dao.

Next, it condemns actions that harm living creatures. Birds, beasts, insects and ants possess family bonds just like humans: crows feeding their parents demonstrate ren (humaneness), birds of prey protecting their young show yi (righteousness), orderly bee colonies embody li (ritual propriety), lambs kneeling to nurse display zhi (wisdom), and pheasants' fidelity represents xin (trustworthiness). Destroying their nests or separating their families violates these fundamental virtues. Though animals cannot speak, our cruel acts will ultimately brand us as greedy boars or venomous serpents.

The text then addresses schadenfreude—the psychology of delighting in others' misfortune. When someone's house burns, some bring water to help while others arrive with torches to fuel the flames. Though outcomes remain uncertain, the moral quality of intentions is already clear. Wishing others to fail (yuan ren you shi) or sabotaging their success (hui ren chenggong) are pathological mentalities. Historical cases like Chen Tang's victory over Zhizhi or Ban Chao's pacification of the Western Regions—where great merits were undermined by slander—serve as classic examples.

The "feng shi" (great boar) and "ju hui" (giant viper) mentioned in the text metaphorically represent cruel individuals. Quoting both Mozi and Laozi, the author emphasizes that true junzi (noble persons) would never take pleasure in others' misfortunes.

Li Yi, an Eastern Han official, lost his position and wife due to slandering others—such petty men delight in gossip and cannot bear to see others prosper. Historical records show achievements far surpassing these two individuals, and people still mock Li Kuang (another Han Dynasty slanderer) today, demonstrating how pitiable the fate of slanderers truly is.

Those who rely on harming others to protect themselves, when faced with dilemmas, will push others into danger without hesitation. This is not because they hate the other person, but solely for self-preservation. Little do they realize the cyclical nature of the Dao (the Way)—harming others ultimately harms oneself. The Yuejue Shu states, "Harming others to save oneself is what a noble person would never do," while Ge Hong (author of Baopuzi) observes: those who abandon the righteous path of benevolence and justice, resorting to harming others for self-preservation, are nothing but villains.

Confucius spoke of five inauspicious acts, with "profiting at others' expense" being the foremost. The Xinxu records: thieves love only their own households, hence they steal from others; tyrants care only for themselves, hence they harm others. Such a mindset of benefiting oneself by harming others is no different from that of thieves. As the Guanzi warns: when a pot overflows, people will scrape it level; when a person overreaches, Heaven will rectify them—how can one not be vigilant?

Some turn friendship into enmity. Nations allied for generations suddenly betray one another; confidants who once shared their deepest thoughts become bitter foes—either deluded by profit or alienated by slander. They forget the admonition in the Zuozhuan: treating others with kindness is the foundation of blessing, while befriending the wicked is the root of calamity. By the time swords are drawn and grievances entrenched, regret comes too late.

The Laojun Shu Bai Bing (Laozi’s Discourse on a Hundred Ailments) identifies "abandoning public duty for private gain" as a moral sickness. When Cang Jie created Chinese characters, he used "厶" (the ancient form of "private") to denote self-serving scheming, and "公" (public) to represent the rejection of selfishness. Han Feizi noted that Cang Jie understood early on the opposition between public and private. Thus, noble individuals never let personal feelings override public principle. The Book of Han praises "selfless devotion to public good," the Book of Documents extols "using public duty to eliminate private interests," and the Mao Poetry condemns "harming the public for private gain." Sacrificing public welfare for personal benefit is wickedness; exploiting public office for private gain is outright theft.

As for stealing others' talents or obscuring their virtues (referring to the unquoted "窃人之能，蔽人之善"), such acts are even more despicable. Whether pilfering the fruits of another’s labor or deliberately suppressing their merits, these deeds violate the principles of Heaven.

To plagiarize another's talents is the most shameful act; to obstruct another's virtuous deeds is the greatest ill omen. Have you not heard? Those who steal the merits of others will cut off their own descendants (Fan Ning's commentary on the Guliang Zhuan states that "continuation" refers to posterity), while those who promote goodness will surely be blessed with flourishing offspring (as recorded by Ban Gu).

History abounds with such lessons: virtuous men like Bo Zong suffered slander when the Three Xi usurped his chance to remonstrate; yet even a harsh official like Zhang Tang secured seven generations of honor for his family by recommending Er Kuan in his memorial (Book of Han records).

Exposing others' scandals, prying into their secrets (Li Chuan interprets "shame" as disgraceful conduct), or using jokes to highlight their flaws—such humor is truly cruel. Revealing secrets in the heat of argument is utterly excessive. Vividly depicting these matters for laughter—does this not erode one's own lifetime of blessings? Spilling all these private affairs until people cover their ears—does this not invite fatal consequences?

Beware of depleting others' wealth. Riches have no fixed owner (Records of the Grand Historian states), and someone will always squander them: some lose fortunes overnight in gambling games like Yezi (a pastime dating back to the Zhou dynasty, as lamented by Li Bai); others, like Duke He of Qi, exhaust their wealth in brothels. Associating with such corrupt individuals (Book of Changes warns)—is this not moral decay? Such black sheep should be made to reflect on warning stones, as prescribed in the Rites of Zhou, or punished like grain-devouring rats under Han law.

Nothing is more fearsome than sowing discord among kin. Family should be harmonious, yet slander can sever bonds between fathers and sons, brothers (Huainanzi recounts). History shows how Zihui conspired against Duke Huan of Lu, Shuniu brought ruin to the Shusun clan, Fei Wuji framed Crown Prince Jian, and Yili falsely accused the Song heir—all cases where minor grievances escalated into calamities, estrangement leading to kin slaying (Book of Han examples). How can we not take warning?

Forcibly seizing another's cherished possessions invites disaster. Material goods themselves are harmless (Discourses of the States notes), and the ancients prized non-attachment (Zuo Commentary records). Like passing clouds or birdsong—pleasurable yet leaving no trace (Su Shi's metaphor). Yu Shu brought misfortune upon himself for his sword; Huan Tui died for his greed (Zuo Commentary cases). Obsession with external things obscures the heart-mind, and forcibly taking what is not yours only courts ruin.

To incite others toward evil is equally grievous.

Those who assist others in fights often end up injured themselves (from Discourses of the States). Thus, the noble person helps others accomplish good deeds but never aids their wrongdoing. To assist in wrongdoing is akin to joining a brawl—is this not perilous? Moreover, when petty people commit misdeeds, they may not do so openly, but once they find accomplices, they will collude without restraint, like merchants in the market conspiring together (from Zuo Commentary), becoming nearly brazen in their actions.

Han Dynasty law held that those who deliberately aid others in evil deeds share equally in the culpability of both action and intent (from Book of Han). Such individuals would not be wronged even if their intestines were torn out as sacrificial offerings (from Family Instructions of the Yan Clan). Those who wield power tyrannically may hold high office, yet their aspirations grow baser (from Huainanzi). How can true ambition be realized through coercion? The Book of Changes speaks of introspection, while the Book of Documents warns that indulging one's ambitions invites disaster. As the saying goes: "When noble people gain power, they are gentle as water; when petty people gain power, they rage like fire" (from Garden of Stories). Arrogance must not be allowed to flourish (from Book of Rites)—how can such behavior endure?

Victory achieved by humiliating others is no true victory. The Laozi states: "To conquer others is to have strength; to conquer oneself is to be truly strong." Historical examples like forcing a nobleman to crawl between another's legs or trapping Zhang Lu in a latrine—such actions are either foolish or arrogant. Does not the Book of Changes say: "Without level ground, there would be no hills; without departure, there would be no return"? I observe that those who frequently bully others invariably meet with misfortune (from the stone inscription of Zuo Commentary).

Destroying another's crops is like damming a stream—both warrant royal punishment. The Book of Songs laments overgrown fields. Good harvests serve the vital purpose of honoring ancestors above and nourishing the people below. To plant rice yet steal another's irrigation water (from Strategies of the Warring States), or let cattle trample others' fields (from Zuo Commentary)—how does this differ from allowing wild beasts to invade homes and consume people's grain (from Documents of Zhou)? Punishment for violating prohibitions is just.

Undermining marriages is even more reprehensible. Matchmakers oversee the union of families (a Zhou Dynasty official role), joining two lineages in harmony. Though both parties may rejoice ("mutual joy" from Zhuangzi), unsuitable matches must be approached cautiously ("ill-matched pairs will surely suffer separation" from Zuo Commentary). To force betrothal gifts ("presenting fowl" being ancient engagement ritual) at the first proposal, or forcibly separate spouses after marriage ("splitting mirrors" symbolizing marital rupture)—these either subject people to tyrannical humiliation or tear them apart through strife. Worse still are those who, seeing a match near completion, sow discord with a word; or when harmony begins, stir division with mere whispers.

This passage critically examines four types of behavior that violate Dao (the Way) and De (Virtue/Power), supported by classical references:

The first is "arrogance upon temporary wealth." Ancient texts state that lasting prosperity comes from wealth without extravagance (Xiaojing). Those who become domineering due to riches invite divine retribution—as the Zuozhuan warns, "Heaven will take away their mirror of clarity," while the Hanshu cautions that "ghosts will peer into their households." Shi Qiu (a wise minister of the Spring and Autumn period) observed that few remain humble when wealthy, and none who grow arrogant avoid ruin. The Liji summarizes this vicious cycle: wealth breeds pride, pride invites chaos, and chaos brings destruction.

The second is "shameless survival." True martyrs uphold righteousness, whereas shamelessness is a minister's cardinal sin. After the Three Dynasties (Xia, Shang, Zhou), this virtue declined—later scholars often defended Li Ling's surrender to the Xiongnu, while strategists praised the traitor Qiao Sou. Such thinking erodes loyalty and integrity, exemplified by Feng Dao (the "Eternal Happy One") of the Five Dynasties, who shamelessly served multiple regimes and boasted of it.

The third is "claiming credit while shifting blame." Appropriating others' merits (the character "认" was anciently written as "仞") and foisting one's faults onto others reflects a thirst for fame without accountability. As the Zuozhuan notes: "Those who seize glory lack true virtue; those who evade responsibility become targets of collective scorn."

The fourth is "transferring calamity and peddling wickedness." Like Gong Zhong of Lu who murdered Ziban but framed a servant, or Cao Cao (styled Mengde) who shortchanged soldiers with undersized grain measures and blamed his quartermaster. Such schemes defy cosmic justice: Gong Zhong died by dismemberment, while Cao Cao's infamy haunted his lineage. Retribution strikes either the perpetrator or their descendants.

Finally, it condemns "trading in hollow reputations." Like sheep in tiger skins—delighted by grass but trembling before wolves (Fayan); or fish painted with dragon patterns—joyful in water but terrified of otters (Baopuzi). Ancestors warned that chasing fame parallels chasing profit, as both serve self-interest. But when pretense collapses, everything crumbles—making this harm graver than mere greed.

Xunzi once remarked that stealing someone's reputation is far worse than stealing their property. Such individuals harbor malicious intentions in their hearts, much like the character "壬" (rén) in the Shuowen Jiezi (Explaining Graphs and Analyzing Characters), which depicts a pregnant woman concealing calamity—referring to those who appear kind on the surface but hide wickedness within.

These people act with insidious cunning, adept at concealing deceit and intelligence, appearing loyal and simple while harboring deep schemes. When lying in wait, they are like venomous insects that shoot hidden arrows or concealed crossbows, undetectable even to the sharp-eyed; when they strike, it is as if a sharp arrow pierces the chest, impossible for even the strongest to withstand. Their methods are so refined that even if they kill dozens or hundreds, tracing the mastermind proves nearly impossible—such is the depth of their treachery.

A benevolent ruler values talent, employing even those with a single skill and recording minor virtues; a noble-minded cultivator of self does not obscure great virtue with small faults, nor mask shortcomings with strengths. Yet there are those who deliberately belittle others' merits to elevate themselves, exposing others' flaws to conceal their own deficiencies. As the Li Sao (Encountering Sorrow) laments: "They call the secluded orchid unfit to wear, yet stuff their waists with foul mugwort; fill sachets with dung and let fragrant herbs wither"—such slander of the worthy and devotion to defamation is as clumsy as baring one's own heart and liver, ultimately achieving nothing.

Bullying others by wielding power is especially detestable. Authority can both bless and curse. History records how Zhao Yang expelled treacherous courtiers yet claimed innocence, and how Dong Zhuo forcibly relocated the people of Luoyang yet blamed them for ingratitude. Acts like the Marquis of Wu'an seizing fields from the Marquis of Weiqi, or Po Shi forcibly taking another's wife—all are egregious displays of tyranny and injustice.

The ancients said, "Life for life, injury for injury," yet history abounds with those who treat human life as grass. In the Five Dynasties era, young thugs acted as enforcers, killing at will; Han Dynasty cruel officials handled cases like mowing grass; the Tang Dynasty saw tragedies where "killing was as silent as cutting grass." Little did they know that the Dao of Heaven is clear—those who slaughter recklessly will ultimately reap what they sow. Yu Xu's entire family remained unharmed by disaster, while Wang Wenshu's clan was exterminated—clear evidence of Heaven's cyclical justice.

(Note: Historical figures mentioned include Zhao Yang, Dong Zhuo, the Marquis of Wu'an, Po Shi, Yu Xu, and Wang Wenshu; Li Sao is a work by Qu Yuan; Shuowen refers to Shuowen Jiezi.)

This passage discusses two practices that violate the Dao of Heaven: extravagant clothing and improper slaughter of livestock.

Regarding clothing, the ancient sages created garments solely to protect the body and adapt to the seasons, not for ostentation. Yet today, people have women weave and embroider lavish patterns while men carve intricate decorations, making clothes with no regard for practicality—only for beauty. This wastes labor and resources, with a hundred people's work barely sufficing for one person's attire, leaving the world to suffer from cold. Such extravagance defies the Dao of Heaven.

Concerning livestock slaughter, ancient rituals permitted the sacrifice of the three sacrificial animals (ox, sheep, and pig) according to proper rites, but frugality was expected in daily life. Nowadays, some kill rare animals without reason—like Zichan of Zheng, who greedily dipped his finger into the cauldron for delicacies, or Zhao Zhichang, who indulged only his own appetite. Worse still, certain heterodox sects make a profession of slaughtering oxen, butchering the grand sacrificial oxen (tai lao) daily and hanging the bloody meat for sale.

Han Dynasty law strictly forbade killing oxen, recognizing them as the foundation of agriculture and people’s livelihood—punishing ox slaughter as severely as murder. Yet with lax laws today, even plow oxen cannot escape the butcher’s blade. Li Shuze observed: three-tenths of oxen are eaten as meat, three-tenths skinned for leather, and four-tenths turned into horn products—leaving almost no intact oxen in the world. His words strike at the heart of this troubling trend, a truly grievous reality.

Wasting food is utterly unacceptable. The Book of Jin records how Yin Zhongkan would never leave a single grain of rice in his bowl, while Tang dynasty poet Li Shen famously wrote: "Who knows that each grain in our meal comes from bitter toil?" Food is the foundation of people's survival, and squandering it is like throwing valuables on the ground. Look at the moldy grains piled in granaries or the forgotten crops left in fields—how could those who waste understand the suffering of famine years? One must realize that waste during abundant harvests often sows the seeds of future disasters. Reflecting on this, we should truly measure our appetite when eating and count each grain when cooking.

When officials constantly harass the people, it becomes truly inexcusable. Under good governance, government offices remain as tranquil as if unmanned, villages enjoy peace without constables, neighborhoods have no disputes, and both elders and children live contentedly. Courier stations receive no urgent dispatches at night, villages need not summon laborers after dark, even dogs needn't bark at night, and crows stay silent (Lu Jia's New Discourses). But when petty men hold power, the people suffer like travelers whipped at mountain passes, finding no moment's rest (Huainanzi). Water too murky cannot sustain fish; governance too harsh cannot nurture peace. Excessive laws breed cunning among the people, and volatile policies unsettle their hearts. Focusing on superficial solutions while neglecting root causes is like throwing stones to save a drowning man or adding fuel to extinguish a fire (Deng Xizi).

Seizing others' property is a grave sin. The Zhen'gao records how Xi Hui's father murdered over a hundred innocents to seize their wealth, accumulating such heavy karmic debt that vengeful spirits constantly petitioned the Celestial Court (Tian Cao, the Daoist heavenly judiciary). By law, his entire clan should have been executed, but due to Xi Hui's accumulated virtue (De), he alone was spared—though his descendants ultimately faced retribution. Though Xi Hui survived, his path to immortality (Xian) was forever severed. Even a virtuous man like Xi Daohui, who mishandled a minor matter, was accused by tomb spirits after death (Zhen'gao)—how much worse for those of lesser character?

Arson or flooding that harms homes is among the gravest offenses (Laozi's Scripture on a Hundred Illnesses lists such disasters among the "hundred ailments"). Water can drown fields (as recorded in the Book of Han), fire can scorch plains, and once unleashed, these forces bring death or injury. Thus, Han-Wei era laws mandated execution for intentionally breaching dikes or setting fires causing casualties.

This scripture primarily teaches that one should adhere to moral principles in conduct, avoiding wicked thoughts and deeds that invite calamity.

Regarding legal punishments, ancient emperors established laws with measured restraint. It resembles releasing floodgates above a bottomless abyss or igniting piled firewood—the slightest carelessness can cause immense harm. When corrupt officials abuse power for personal gain or enemies seize opportunities for revenge, forcing commoners into displacement, the damage becomes truly severe. Even drowning wrongdoers in the River God's (He Bo) domain or burning their homes (Fenju Pingzhuang) would not be excessive.

In personal conduct, one should maintain proper boundaries: do not disrupt established norms to harm others' achievements, nor damage others' possessions rendering them unusable. The noble person does not breach old dikes (metaphor for traditional codes), and virtuous individuals (Daren) invariably attend to details. Forcibly altering Qi State's farming methods violates natural laws, and shattering someone's precious ceramic vessel (Zhongqiu's vase) inevitably brings consequences. Understand that conventions should not be lightly changed, and grievances—whether great or small—can only be avoided by those who uphold propriety.

Particular vigilance is needed against certain malicious thoughts: wishing for the downfall of those in high station, hoping for the ruin of the wealthy. These stem from envy of status and greed for riches. Just as beasts loathe traps and commoners resent rulers, such feelings are human nature. Yet remember—the glory of eminent officials (Da) comes from studying ancient wisdom (Ji Gu), and the wealth of sages (Xian) is heaven's reward. Fortune and rank follow celestial will—why envy? Harboring delusional wishes (Xu Yuan) to revel in others' misfortune reveals either folly or delusion.

Most crucially, guard against lust: the emergence of wicked thoughts upon seeing beauty. Obsession with beauty leads to licentiousness, which invites severe punishment. Historically, Qing Feng's wife-swapping and Wu Chen's wife-theft both ended in clan extermination; Shusun Bao starved due to adultery while Duke Yan of Zhu met execution by waist-cutting (Fu Zhi). These cases warn posterity: just as six climatic energies (Liu Qi) produce six diseases, calamity often springs from feminine wiles (Nü Rong). Women belong to Yang phenomena—in dark moments they easily breed bewitchment, eroding willpower and shortening lifespans. This harm surpasses ghosts and poisoned food.

(Note: References in parentheses like "Zuo Zhuan" and "Guoyu" denote classical sources; "He Bo" is the Yellow River deity; "Fu Zhi" refers to ancient execution tools; "Liu Qi" indicates six natural phenomena: Yin, Yang, wind, rain, darkness, and brightness)

Life in this world is indeed arduous (a view also recorded in the Zuo Zhuan), so one must learn to restrain desires (both the Book of Changes and Zuo Zhuan emphasize this). Maintaining inner purity, curbing desires, avoiding temptations, and treating family with kindness (as mentioned in the Book of Rites)—indulgence in pleasure easily leads one astray from their true nature.

Indulging in wickedness invites punishment (as recorded in the Discourses of Lu). Flirting with seductive glances, deliberately dressing provocatively (criticized in both the Zuo Zhuan and Book of Changes), and obsessing over beauty (as seen in the story of Duke Xian of Jin in the Discourses of the States and Gongyang Commentary)—these are the beginnings of disaster (the Book of Songs calls them "omens of familial decline"). A widow longing for her deceased husband (recorded in the Zuo Zhuan), a child yearning for their parents (mentioned in the Book of Han), or forming relationships contrary to righteousness (as in the Great Commentary on the Book of Documents)—these are manifestations of delusion and downfall.

When the powerful engage in open debauchery, brothers fight over wives, or incest occurs (relations with elders called "zhēng," with collateral relatives called "bào," and with relatives' wives called "pīn"—detailed in the Zuo Zhuan and Han laws), such sins are grave (the Book of Changes says such people "would be better off dead," and the Gongyang Commentary states they "will be condemned even after death"). Alas! The majesty of Heaven is ever-present (Strategies of the Warring States), blessing the benevolent and punishing the licentious (Zuo Zhuan), with retribution exact to the smallest measure. Distant consequences afflict descendants; immediate ones strike in this very life. If licentiousness goes unpunished (Zuo Zhuan), it is unheard of.

To owe someone money yet wish for their early death—when impoverished, we rely on borrowed means to survive. Those who lend to us are, in truth, saviors of our lives. How great is such kindness! To resent others and wish them dead is folly; to default on debts and still wish creditors dead is malice. Those who harm others will surely face Heaven’s retribution.

To grow resentful when requests are denied—as the ancients said: "If even I cannot satisfy myself, how can I expect others to fulfill my every wish?" Flattering the wealthy for loans or currying favor with the powerful for recommendations—these are acts despised by decent people. How can one expect guaranteed success? To harbor grudges and seek revenge when desires go unfulfilled—is it not fitting to call such people petty?

To claim someone’s misfortune is deserved—when others suffer adversity, it may be due to ill fortune, not necessarily their own misdeeds. To judge without examining their usual conduct, declaring it retribution—is this not absurd? Moreover, even if faults exist, to remain silent when they prosper but gossip when they fall—this too is scorned by the discerning.

To mock others for physical disabilities—everyone has their flaws. Ridiculing another’s misfortune only reveals one’s own shallowness and cruelty. The Dao (the Way) moves in cycles: today you laugh at another’s imperfection; tomorrow, who can say you won’t face the same?

This passage discusses three main themes:

First, it explains the terms "Qi Shi" and "Qu Chu" from the "Jin Yu" and "Zhuangzi," referring to people born with physical disabilities. Mocking such individuals is considered an act of inhumanity. Historical examples are cited where those who ridiculed others from towers ultimately met fatal ends, illustrating the folly of such behavior.

Next, it addresses attitudes toward talented individuals. Recognizing and recommending others' abilities is framed as a friend's duty. Failing to recommend virtuous figures like Liuxia Hui (a sage of the Spring and Autumn period) is compared to the historical neglect of Mi Heng (a renowned Eastern Han scholar), both being moral failings. The "Guliang Commentary" is quoted to emphasize that friends who understand each other yet fail to promote one another's reputation are at fault, as are officials who don't recommend talents after their fame spreads.

Finally, it details the sinister practice of "burying curses to harm others" (Mai Gu Yan Ren). "Gu" here signifies harm through dark arts, specifically crafting wooden effigies from paulownia wood, piercing them with needles, and burying them to curse victims. During the Han dynasty, such witchcraft caused major turmoil, with laws mandating execution for practitioners. Later dynasties classified these acts among the "Ten Abominations" (unpardonable crimes). Yet these dark arts persisted, prompting ancient sage-kings to clearly demarcate human and divine domains, prohibiting communication between them to eliminate malignant influences.

This passage from the Taishang Ganying Pian (Treatise on the Response of the Dao) primarily discusses the paramount importance of honoring one's teachers and upholding the Dao, along with the dire consequences of violating these principles.

Regarding our relationship with all living things, the text notes that even the Jin Shu (Book of Jin) records the need to cherish plants and trees—tender saplings and bare branches alike should be treated with compassion, allowing them to grow naturally. Just as the Zhan Guo Ce (Strategies of the Warring States) describes century-old trees possessing spiritual vitality, and the Zhuangzi warns that excessive use of medicine harms life, we must approach all beings with benevolence and De (Virtue).

Particular emphasis is placed on revering one's teacher. Though the teacher-disciple relationship falls outside the traditional "five mourning grades" (ancient funeral rites system), serving one's teacher should mirror serving one's father, and diligent study should resemble loyalty to a ruler. Luan Gongzi of the Han Dynasty stated, "In life, one must serve three figures—sovereign, parent, and teacher—with equal devotion." Han scholars would preface memorials to the emperor with "as my teacher taught," demonstrating scholarly lineage; when a teacher passed, disciples would resign their posts to observe mourning rites. It was precisely this profound respect for teachers and the Dao that made Han Dynasty classical scholarship so flourishing and produced so many outstanding talents.

The text criticizes later violations of these principles: some seek knowledge from teachers yet resent them ("seeking the Buddha's grace while resenting the monk"); others keep harmful company and engage in misconduct, defying their teachers' instructions ("consorting with frivolous friends while opposing one's teacher"). Xunzi warned that rulers would never employ those who abandon their teachers, nor would scholars associate with them. When respect for teachers declines, classical teachings become obscured, and the quality of talent deteriorates.

The passage concludes with an allusion to King Wu's campaign against King Zhou: a nation's greatest calamity isn't celestial anomalies (stars appearing by day or blood raining from the sky), but the moral collapse of violating ethical bonds—defying parents, elders, and teachers.

This passage discusses several behaviors that violate Dao (the Way) and De (Virtue/Power), along with their severe consequences:

The first section addresses the breakdown of familial ethics. Sons disobeying fathers and younger brothers disregarding elder brothers were considered the most ominous portents in the Xin Xu (New Prefaces). Arrogant children and disrespectful younger siblings often result from inadequate parental guidance and poor role modeling. Disrespect toward parents (as noted in Jia Yi's Xin Shu) and neglect of elders (recorded in Yanshi Jiaxun) lead to family decline in minor cases and societal corruption in major ones—such behavior could reasonably be deemed unnatural.

The second section condemns forcible seizure of property. Compulsory demands for goods and habitual plundering are likened to stealing gold from markets—an assault on integrity. Even precious white jade pendants should be obtained through proper means. Indulging insatiable greed like the mythical glutton Taotie, seizing wealth through false pretenses, ultimately leads to destruction like the fate of the malevolent deity Chiyou. Timely repentance, however, can realign one with the Dao.

The third section examines illegitimate wealth accumulation. Ethical business brings the best prosperity, commerce comes second, while deceitful methods rank lowest. Illegal means like grave-robbing, counterfeiting, and gambling (exemplified by historical figures Qu Shu and Huan Fa in Records of the Merchant Princes) represent unethical enrichment. Wealth gained virtuously brings blessings, but ill-gotten gains invite disaster (Zuo Zhuan). Hoarding unrighteous wealth harms households (Strategies of the Warring States), and families prospering through tomb robbery inevitably collapse (Huainanzi). The claim that "Heaven favors the rich" (Zuo Zhuan) is thoroughly refuted as absurd, paralleling Han Yu's dismissal of the Peach Blossom Spring utopia.

The fourth section exposes political opportunism. Cases like Ma An's rise to high office through opportunism (Book of Han) and Zhai Pu's fraudulent ascension (Later Book of Han) corrupt bureaucratic integrity when emulated. Deceptive advancement (criticized by Jia Yi and Gong Yu) and sycophantic climbing—once lamented by ancients but now celebrated—mirror the despicable acts of licking sores to gain favor (Zhao Yi's allusion to Zhuangzi) or stealing pearls while someone sleeps (Zhuangzi), being both base and perilous.

Finally, the text warns against unjust reward and punishment. The ancients maintained proportionality—rewards not exceeding merit, punishments not surpassing crimes (Xunzi)—to properly encourage virtue and deter wrongdoing. Arbitrarily rewarding favorites and punishing disliked individuals (as Fan Ju noted) destroys fairness. Injustice breeds resentment, resentment fuels conflict, ultimately nullifying the system's effectiveness (Book of Rites).

Excessive Pursuit of Pleasure

In ancient times, Yi admonished Emperor Shun: "Do not indulge in comfort, do not abandon yourself to pleasure." Thus the noble person avoids idleness and remains focused in their tasks (from the Book of Documents). The virtuous delight in joy but never neglect their duties (from the Book of Songs). The Duke of Zhou once lamented: "Excessive revelry leads to frivolity" (from the Book of Songs). The Greater Odes depict scenes of wild celebration and clamor (from the Book of Han). I have heard it said: "The madman knows no sorrow" (from the Huainanzi), and "a drowning man may still laugh" (from the Zuo Commentary). When indulgence reaches its peak, death follows swiftly—how is this any different from the examples above?

Harsh Treatment of Subordinates

Heaven has ten suns (symbolizing hierarchy), and humanity has ten ranks (from the Zuo Commentary). Subordinates serve their superiors, and superiors govern their subordinates. Yet in the household, resorting to the whip for discipline will ultimately bring regret. One should be lenient toward servants, tolerating their slowness rather than demanding perfection. The cruel impose impossible burdens (ke), punishing those who cannot meet them (nüe); they set unattainable goals (ke), condemning those who fall short (nüe). When strength is insufficient, deception arises; when wisdom is lacking, deceit follows (from the Zhuangzi). A cornered bird will peck, a desperate beast will bite, and a pushed-to-the-brink person will resort to trickery (from the Han Shi Waizhuan). Since ancient times, no one has driven subordinates to extremity without inviting disaster (from the Kongzi Jiayu).

Intimidation of Others

A lone goose, still nursing old wounds, will fall at the mere twang of a bowstring (from the Strategies of the Warring States). Those in distress (zai huan, from the Discourses of the States), their spirits unsettled, can be shaken by mere rumors (from the Book of Documents). To intimidate through various means—making the strong tremble in fear (gu bian, from the Book of Han) and driving the weak to suicide—is this not tragic? Under Zhou law, this constituted the crime of spreading falsehoods (Zhou Rites: Eight Rural Punishments); under Han statutes, it was prosecuted as intimidation (the Han Legal Code included statutes on intimidation, as seen in the Tables of the Princes and Marquises and the Jin Shu: Treatise on Penal Law).

Blaming Heaven and Others

Heaven grants humanity three kinds of fate: shou ming (allotted lifespan) to maintain moderation; zao ming (misfortune despite virtue) to warn against excess; and sui ming (retribution based on deeds, as noted in the Xiaojing: Yuanshen Qi and He Xiu’s Zhen Gaohuang). The noble person reflects on three aspects of their conduct: whether they have acted with benevolence, propriety, and loyalty.

Though human destiny is ordained by heaven, it demands self-reflection rather than blaming others. Xunzi once said: "Those who truly know themselves never resent others; those who comprehend heavenly mandate never complain against heaven." Those who constantly blame others will find themselves in dire straits, while those who rail against heaven lack true ambition.

(Note: In Lao Jun Shuo Bai Bing [The Hundred Ailments According to Lord Lao], cursing wind and rain is listed as a mental affliction.) Wind, rain, frost, and dew follow natural laws (as recorded in the Book of Rites). Since ancient times, the Wind Master and Rain Master (deities governing wind and rain) have been objects of imperial sacrifice (see the Rites of Zhou). Favorable winds and timely rains, like the movements of sun and moon, obey cosmic patterns (Zheng Xuan's commentary explains the celestial mechanics of heavenly bodies). If even heaven cannot violate natural law, how much less can humans? Complaining about winter's chill or summer's heat, cursing wind and rain—these are marks of ignorance. When Cao Zhi wrote his "Reproach to Calamities" or Han Yu composed his "Indictment Against the Wind Earl," these were merely literary exercises. For discerning minds to emulate such behavior would constitute offense against heaven.

Regarding conflicts and litigation (armed combat is called "fighting," group brawls "gang battles," private disputes "quarrels," and court cases "lawsuits"): when defeated in brawl, summoning allies for revenge inevitably causes grave harm; endless disputes dragged to court ultimately destroy families. Han dynasty law had the "Bao Gu" system for fights (recorded in He Xiu's Commentary on Gongyang Zhuan and Shi You's Jijiu Zhang)—if injuries worsened beyond prognosis, it counted as intentional assault; if death occurred within estimated recovery period, it was treated as homicide. Zhou authorities strictly prohibited lawsuits, requiring plaintiffs to first deposit "bundled arrows" as bond, then pay "thirty catties of bronze" before case acceptance (per Rites of Zhou). When right and wrong become manifest, how dare contentious litigants persist in willfulness?

Late Eastern Han, capital scholars like Runan's Fan Pang criticized state affairs, winning admiration from nobles to commoners. Imperial students vied to imitate them, believing literati would soon dominate and hermits gain office. Only Chenliu's Shentu Pan sighed: "During Warring States, unaffiliated scholars freely discussed governance—kings even swept roads for them—yet this culminated in the Burning of Books and burying of scholars. How similar today appears!" He then retreated to Liang-Dang mountains, dwelling treehouse like a servant. Two years later, Fan Pang's faction suffered the Partisan Prohibitions calamity—hundreds executed or mutilated.

This passage expounds upon two fundamental principles: impartiality in human relationships and the virtue of filial piety in family ethics.

Regarding interpersonal conduct, it cites hexagrams from the Zhouyi (Book of Changes) to illustrate how true noble persons should be magnanimous and impartial ("radiant expansion"). Ancient classics like the Hongfan and Zhouguan strictly prohibited factionalism, as forming cliques inevitably breeds conflict ("where factions exist, enmity follows"). Only those with enlightened understanding and noble character can avoid partisan alliances and thereby attain good fortune ("losing companions yet ultimately gaining celebration").

Concerning family ethics, the text particularly emphasizes children's filial devotion to parents. Ancient sages like Zhao Jianzi and Ma Yuan valued family instructions, demanding descendants preserve their teachings for years ("the bamboo slips in one's sleeve may be brought out after three years," "the letter from a thousand li away may be recited throughout one's life"). Yet common reality shows how men's filial devotion often wanes after marriage ("filial piety declines when one acquires a wife"), as they heed their spouses' words over parental guidance ("following concubines' whispers while disobeying parents' instructions"). This leads to intensified family conflicts—quarrels between mothers- and daughters-in-law ("squabbles between aunt and bride"), estranged father-son relationships ("father and son divided into factions")—gross violations of heavenly principles and human morality.

The passage censures those who discard the old for the new ("gaining the new while forgetting the old") and neglect parents due to pillow talk, condemning such behavior as undermining fundamental moral principles.

When one becomes wealthy and changes friends, or gains riches and replaces one's wife, these are manifestations of base human nature (as Xunzi observed), contrary to the principles of Dao and De (Virtue). While new clothes may be preferable, old acquaintances are truly valued (as Yanzi noted). Even an emperor as exalted as Emperor Guangwu of Han still cherished the virtuous companions from his humble days; a ruler as prosperous as Emperor Xuan of Han sought to recover the sword he wore in his youth. As for those who forget kindness and betray righteousness—like Gongsun Hong, whose cunning heart severed all ties with old friends (recorded in Miscellanies of the Western Capital), or Sima Yi, whose narrow-mindedness bred particular disdain for veteran ministers (documented in the Book of Jin)—how could they compare to those who honor sentiment and duty? They stand worlds apart from the widow of Shaoyuan, who grieved over a lost hairpin (Han Shi Waizhuan), or the Jin minister who sighed for an abandoned mat (Huainanzi).

Speaking one way while acting another (Yunji Qiqian identifies this as the third precept among Daoist Five Precepts). Those who match words with deeds are a nation's treasures; those inept in speech but steadfast in action are its vital instruments; those who speak well but act poorly still have limited utility; while smooth-tongued hypocrites with vile conduct become the nation's scourge. To govern well, one must revere treasures, cherish instruments, wisely employ the capable, and eradicate the harmful (Xunzi's view).

Coveting wealth and deceiving superiors. When Ji Wenzi served three rulers, his household had no concubines clad in silk nor horses fed fine grain—a loyalty praised by noblemen. Zhuge Liang memorialized: "At my death, my family shall possess no surplus cloth, nor my estate any unclaimed property—thus I fulfill my duty to Your Majesty." Integrity is but a minister's basic virtue, yet the Zuo Commentary lauds it as loyalty, and Zhuge claimed a clear conscience. For ministers often begin their betrayal of ruler and state through corruption. To exploit subordinates like the plundering Zhi while posturing as upright as Zeng Shen or Shi Yu before superiors—such duplicity may briefly win a reputation for probity but ultimately invites calamity (Pangeng records). The people's resentment and curses will precipitate the state's decline (Rizhilu notes). As Guanzi warned: "When ministerial houses grow rich while the nation languishes in poverty, this is a minister's gravest crime."

Weaving slander to malign others. Birds fear the feathered fowl with hooked beaks; fish dread the broad-mouthed, bloated-bellied swimmer; men shrink from the silver-tongued, razor-witted speaker. Thus the noble avoid these three sharp edges (Han Shi Waizhuan), for ornate phrases may veil venom.

This passage discusses several types of misconduct that invite misfortune. Using honeyed words to slander others' reputations is as vicious as wounding people with swords. Those who defame others while claiming righteousness, or revile the divine while pretending to justice, fundamentally misunderstand true integrity—the upright never vilify others, and genuine justice resides solely with the divine. Can nitpicking faults and spreading rumors be called integrity? Can swearing oaths to heaven without reverence be called justice?

The sage Zhan Qin of the Spring and Autumn period warned: violating human ethics invites calamity, while offending spirits and deities summons disaster. Slandering others and blaspheming the divine constitute the gravest transgressions, which heaven will inevitably punish.

Two behaviors that defy cosmic principles are then addressed: abandoning the Dao (the Way) to follow deviant paths, and estranging kin while befriending outsiders. Shi Que, a minister of Wei, advised Duke Zhuang about "six harmonies"—benevolent rulers with loyal ministers, kind fathers with filial sons, fraternal elders with respectful juniors—and "six discords"—the base obstructing the noble, the young bullying the old, distance dividing intimacy, newcomers displacing elders, petty officials overriding superiors, and licentiousness corrupting morality. Confucius taught Zengzi: loving strangers while neglecting one's parents violates De (Virtue); revering outsiders while dishonoring one's parents breaches ritual propriety. Such inversion of natural order inevitably courts disaster.

Some casually invoke heaven as witness for base purposes. Ancient wisdom maintained clear boundaries between human and divine domains to prevent sacrilege. Duke Zhuang of Zheng's "Yellow Spring oath" and Zhongli Jiao's covenant at the shrine both brought self-inflicted retribution—just as the ancient Nine Li and Three Miao tribes perished through such transgressions.

Finally, two spiritual maladies are noted: giving while expecting returns, and regretting generosity. As Laozi observed, these require rectification. Like performing Zhaijiao (purification rituals) with ulterior motives—such offerings never reach the divine.

The Taishang Ganying Pian (Treatise of the Exalted One on Response and Retribution) expounds principles for human conduct. It begins by stating "The highest virtue (De) is treasured by the Supreme," meaning truly noble individuals value moral integrity, while "those of lesser attainment focus on reciprocal giving," referring to those who emphasize the transactional nature of favors. This echoes the Yizhoushu perspective: giving to others is ultimately for future reciprocation, just as one must first offer something to obtain what one desires.

Regarding debt repayment, the text cites ancient regulations: loans for sacrificial rites had to be repaid within ten days, while funeral expenses required settlement within three months. Han Dynasty law explicitly classified unpaid debts as corrupt conduct—Chen Xin, Marquis of Heyang during Emperor Wen's reign, was dismissed for exceeding six months in debt repayment. The Han valued probity, selecting officials based on "filial piety and integrity" (xiaolian). Defaulting on debts was considered not merely corrupt but shameless behavior that would erode social morality.

On overreaching beyond one's proper station: the noble person focuses on fulfilling fundamental roles—being a good child, subject, younger sibling, or friend—while wealth and status remain secondary. Petty individuals, however, constantly scheme for unearned gains: craving fine grain without farming, desiring silks without weaving. Abandoning essential duties to chase external rewards ultimately leads to losing one's innate nature, rendering such pursuits meaningless.

The text sharply criticizes excessive wealth-seeking: misers calculating like accountants, hunting profits like beasts of prey, squabbling over gains like squalling magpies. Cui Lie of the Eastern Han Dynasty, who purchased official rank, was mocked for his "stench of copper coins"—such individuals are viewed by society as morally diseased and despised by noble persons. Similarly, unrestrained indulgence is condemned as utterly unacceptable.

Xunzi remarked that "the Airs of the States celebrate romantic love" (referring to the amorous verses in the Book of Songs), which, though brimming with passion, never transgress ritual propriety. This is because the pure Yang energy can give generously, while the yielding Yin energy can nurture and transform. Regulating joy through ritual and dispelling noxious influences (referring to evil Qi) with grains—this is how one attains the auspicious sign of flourishing descendants and receives the blessing of longevity.

But without restraint or proper timing, when conduct violates ritual norms and romantic encounters lack moderation—when days and nights are inverted and daily rhythms thrown into chaos—it is either beauty that leads one astray or seductive charms that erode resolve. With such distorted intentions, neither longevity nor progeny can flourish, and the bloodline cannot endure. Contemplating this, how can one remain unmoved? Merely speaking of it chills the heart. These are the foremost three precepts and the ten grave faults one must vigilantly avoid.

Some harbor cruelty within while donning benevolence without, appearing gentle while concealing murderous intent. As recorded in the Discourses of Jin: "A ruthless face does no harm, but a ruthless heart ruins states." Cao Cao imposed brutal punishments while hypocritically shedding tears; Sheng Zhang governed the capital with bloodshed yet feigned meekness. Such duplicitous individuals are like owls that don’t hoot—not necessarily auspicious—or wolves that don’t bite—not necessarily kind. Should an enlightened ruler arise, they ought to be exiled to the borderlands, as prescribed in the Book of Rites.

Feeding others foul food is like serving wine with flies floating in it—no one would drink it—or offering rice through which rats have crawled—a gentleman would never eat it. The ancients believed consuming filth would defile the intestines and stomach; how much worse to serve it to others? "To feed" (wei) means to rear, as one does oxen or horses with fodder—to treat people this way is the height of contempt. Such underhanded conduct is among the most abhorrent crimes in the eyes of Heaven.

Lu Zhi, in his commentary on the Book of Rites, explained: "Left-hand paths" (zuodao) refer to wicked ways. The ancients regarded the right as honorable—the Book of Han states that the right signifies wisdom and nobility, while the left signifies folly and baseness. Thus, righteous ways are called "right-hand paths," and wicked ways "left-hand paths." Serving a ruler with wicked ways merits execution; disrupting governance merits execution. As for deceiving the masses, it ranks among the four capital offenses.

This passage discusses ancient legal codes' severe punishments for several egregious offenses. The first involves using ghostly divination (bǔshì) to deceive the common people—a crime explicitly condemned in the "Royal Regulations" as a capital offense disrupting social order. Authorities would convict such practitioners without trial, as the Rites of Zhou (Zhōuguān) listed it among the "Eight Punishable Crimes." These offenders inevitably face retribution without awaiting divine punishment.

The second concerns fraudulent merchants: those who use short measures (duǎn chǐ xiá dù), light scales (qīng chèng xiǎo shēng), or inferior substitutes for profit. The Rites of Zhou mandated standardized weights and measures (tóng qí dùliàng) and strict fabric inspections (yī qí chún zhì), with harsh penalties for deceit. Profit gained through deception was called "ill-gotten gains" (jiān lì), and wealth acquired this way "ill-gotten riches" (jiān fù)—conduct even honest merchants despised and beggars scorned.

The third offense is coercing free citizens into servitude (yā liáng wéi jiàn). The tragic practice of impoverished families selling children (zhuì zǐ) was bad enough, but some exploited crises to force educated youths (liáng ào) or scholar-officials (yìguān) into bondage. Han dynasty law (lüè rén zhī fǎ) imposed death for human trafficking, while Wei law refined statutes against coercive sales (hé mài rén). Such abuses today surpass ancient times in brazenness, but oppressive servants (lǚ zhī suǒsuǒ) will ultimately destroy themselves—as the I Ching warns, "The trembling servant brings ruin upon himself" (zhèn zhī sūsū, pú jiāng zì sàng).

[Notes: Terms like zhuì zǐ refer to indentured servitude in Huainan, liáng ào (from the Book of Rites) denotes respectable families, and yìguān indicates the literati class.]

Deceiving the foolish ("man" means deception, "mo" means to dominate). Using cunning to mislead is called "man," while relying on power to oppress is called "mo." The foolish are easily deceived due to their lack of insight and easily dominated due to their lack of ability. However, using intelligence to deceive the ignorant or talent to bully the incapable is like wielding a sharp weapon—what could be more devoid of De (Virtue) than this? (Liu Zhou's words)

Insatiable greed ("lan" also means greed). Just as a mouse in a granary does not eat more simply because the grain is plentiful, and a person by the river does not drink more just because the water is abundant—they only seek to satisfy their hunger (Huainanzi). The greatest fault is insatiable greed; the greatest calamity is never being content (Laozi). A valley can be filled, but human greed is endless (Guoyu). How is this different from the Taotie (a mythical gluttonous beast) cast on the Zhou dynasty's cauldrons? The food is barely swallowed before it brings ruin upon itself (Lüshi Chunqiu).

Seeking justice through curses ("zhou" means to invoke misfortune, "zu" means to sacrifice to spirits for punishment). When Su Cheng suffered from Bao Xin's slander, he laid out sacrificial animals to curse (Book of Songs); when Qu Yuan was slandered by Zi Lan, he pleaded his case to the Five Emperors (Chuci). They merely sought to uphold righteousness. But if one's words are reckless (Zuozhuan) and actions deceitful (Guoyu), how dare they appeal to the Simeng (the deity overseeing oaths)? It is like shouting at the walls of Chu (Tianwen)—before the argument is even finished (Mozi), disaster strikes first (Zuozhuan). The Sanmiao tribe lost the world because they lacked integrity (Lü Xing). If one is unjust yet demands justice, they will only invite judgment from the Water Official (one of the Three Officials in Daoism) and provoke the drumbeats of the Three Officials (Heavenly, Earthly, and Water Officials, overseen by the Northern Emperor, who governs the Six Heavenly Officials. Among them, two Heavenly Officials share one position, totaling three officials. These officials resemble modern judicial officers, responsible for assessing transgressions. The Xiaomo Jing records that Mount Tai also has a Left Fire Official, Right Water Official, and Female Official, also called the Three Officials, all tasked with evaluating punishments. Today, they are collectively managed by the Three Mao Lords—see Zhengao for details).

Drunkenness disrupts one's nature. In ancient times, when brewing wine, the "Ping Clan" (a Zhou dynasty office overseeing alcohol) and overseers were established, originally intending to regulate drinking rituals with virtue. If words are disrespectful and conduct improper...

This scripture primarily discusses several behaviors that violate Dao (the Way) and De (Virtue/Power), along with their severe consequences.

Regarding alcohol consumption, the ancients believed in moderation. During the Zhou dynasty, people maintained propriety after three cups of wine, whereas modern individuals become intoxicated with wine and sensual pleasures, losing their virtue. Excessive drinking leads to careless speech with the tongue, and mistaken words invite calamity. Historically, Emperor Yao could drink a thousand cups without inebriation, while Confucius remained composed after a hundred cups—only sages understand measured restraint.

Discord among family members brings misfortune. When father and son disagree, the clan declines; when brothers quarrel, lasting harmony becomes impossible; when husband and wife are at odds, the household suffers. This resembles the self-destructive "hui" insect that perishes from its two mouths biting each other. Those who treat relatives harshly today are no better than such creatures.

Marital relations should follow the principle of "the husband managing external affairs while the wife oversees domestic matters." The husband should be harmonious, the wife gentle, the mother-in-law kind, and the daughter-in-law filial. When men lack integrity, women lack virtue, couples live in discord, and children and in-laws are treated disrespectfully, such behavior differs little from that of beasts.

Ancestors should be approached with reverence. Noble individuals serve them respectfully during their lifetime and offer sincere sacrifices after their passing. Filial piety can transform others, while proper sacrifices attract blessings. Fraudulent offerings are like stealing sacrificial goods—not only will the spirits reject them, but they will also invite misfortune.

Finally, the text emphasizes that disobeying superiors constitutes grave misconduct. Through historical allusions and metaphors, this scripture warns people to uphold ethical human relationships, lest they reap what they sow.

The Son of Heaven receives his mandate from Heaven to govern the realm, while ministers receive their appointments from the ruler. Thus when the ruler's commands align with the Dao (the Way), ministers obey; when they deviate from the Dao, ministers resist (as recorded in the Book of Rites: Biaoji). Though resisting orders, if it benefits the ruler, this is called loyalty; resisting to the ruler's detriment constitutes usurpation (Xunzi). Some imperial edicts were left unexecuted (as noted in the Han Shu legal codes), becoming mere empty words hung on walls (Cui Shi's Political Discourses). Defying superior orders leads to administrative stagnation ("tun gao" refers to blocked governance). Just as Gun (father of Yu the Great) was executed for defying Heaven's mandate in flood control (Zuo Zhuan), the Sanmiao tribe perished after rebelling against authority (Book of Documents).

Engaging in useless endeavors harms beneficial ones. The Book of Documents states: "Do not pursue the useless to the detriment of the useful"—here "zuo" means creation. Useless activities are too numerous to list; any action causing harm qualifies (Correct Meaning of the Book of Documents). Crafting extravagant novelties to delude rulers not only erodes De (Virtue) (Book of Documents) but also violates public welfare for private gain. This squanders resources—all useless pursuits inevitably damage the useful.

Harboring divided loyalties. Ministers should serve wholeheartedly upon taking office ("ce ming shi shi" denotes entering official service), just as wives must remain devoted after marriage (Han Shu). Outward compliance with inner betrayal—what kind of duplicity is this? (Zuo Zhuan). Performing deceitful rituals before neighboring rulers (as remarked by Que Zhi)—how can ministers rest easy? (Discourses of the States, Zuo Zhuan). Amassing wealth in Wey (as recorded in Han Feizi), how dare daughters-in-law hoard possessions? (Book of Rites). Thus rites banish traitors, and the Book of Songs condemns unfaithful wives—both with sound justification.

Cursing oneself and others. Some swear by Heaven yet sink into despair (Qu Yuan's Li Sao); others make oaths while lamenting tyranny (Book of Songs). Though the Minor Odes contain grievances, they never overstep propriety. Meeting misfortune, one can only weep (Book of Songs: Bei Feng); suffering hardship, beating one's chest hoping for reform (Gongyang Commentary), even seeking mutual destruction (Book of Documents)—this only deepens resentment (Records of the Grand Historian). Confucius said, "Only women and petty men are hard to nurture"—likely referring to such cases.

Favoritism and partiality (as documented in Li Chong's Biographies of Subsequent Wives). Children disliked by mothers are cast aside ("shi" interchangeable with "tuo"), while favored ones are coddled (Han Feizi). The partiality of great men follows the same pattern.

This passage discusses two main themes: the dangers of favoritism in family ethics, and the taboos surrounding wells and hearths in ancient traditions.

First, it addresses family relationships, emphasizing how marital affection and attitudes toward children impact household harmony. Historical anecdotes illustrate this point: Prince Shen Sheng of Jin suffered misfortune due to his father’s favoritism, while Duke Jing of Qi willingly endured injury to protect a child. These examples demonstrate that partiality disrupts familial peace.

Next, it details ancient taboos concerning wells and hearths. The well deity is depicted as a flute-playing maiden (a motif traced to the White Marsh Chart from the Yellow Emperor’s era), while the hearth god was said to manifest visibly (as witnessed by the Yin family during morning cooking). Several historical incidents are cited: Geng Gong’s prayer for water from a well, Marquis Chen’s ingratitude leading to a well’s collapse, and the flooding of Jinyang after Zhi Bo’s cruelty—all showing how defiling wells or hearths invites disaster. Notably, the Red Eyebrows rebels faced divine retribution for polluting these sacred sites, with even children armed with spears driving them away.

The concluding section underscores the sanctity of grain and human life. Grain heads the "Eight Policies of Governance," while humans hold the highest place among all beings. It condemns those who waste food or oppress the people, accusing them of ignoring farmers’ toil and disregarding others’ survival. Special mention is made of infanticide and abortion as violations of the Dao (the Way), since the process of life’s gestation aligns with the Book of Changes principle of hexagrams forming from the bottom up, while fetal development mirrors the rhythms of heaven and earth.

The Baopuzi states that human lifespan is fundamentally determined by the celestial and terrestrial Qi (vital energy) one receives at birth, with each conception influenced by corresponding constellations. As recorded in the Guoyu, when a fetus remains undisturbed in the womb, it develops peacefully; the Lisao similarly describes how life's inception inherently follows the patterns of the Dao.

Parents' care for their children mirrors the Dao's nurturing of all things. The Book of Rites: Monthly Ordinances documents how ancient people particularly forbade harming young creatures during the first month of spring; the Book of Documents notes how noble individuals abhor harming their own kind—how much more so their own flesh and blood? The Book of Later Han questions: Must we abandon children born with inauspicious signs? The Zuo Commentary declares that acts violating human relationships defy the natural order.

Those who commit evil openly face human punishment, while secret wrongdoers incur divine retribution. The Zhuangzi terms those straying from the proper path "petty men of darkness," describing their minds as more treacherous than mountain passes and harder to fathom than Heaven's will. Habitual schemers lack moral nature and ritual propriety. The Zuo Commentary warns: Persistent unrighteousness invites self-destruction; chronic impropriety summons misfortune.

Particular caution is required during ritually sensitive times: On the last day of the lunar month (when Yin energy peaks) and the year-end sacrifice day (a major ancestral worship occasion), avoid revelry with song and dance; on each month's first dawn, refrain from angry shouts. The Seven Bamboo Tablets of the Cloudy Satchel advises rising without morning anger and stepping down without curses.

The Zuo Commentary observes that few maintain emotional control consistently—most succumb to outbursts. Yet the wise remain vigilant during critical junctures like year-end transitions, for as the Huainanzi notes, drunken rage may seem ordinary but invites calamity. The Zuo Commentary concludes: When joy and anger disregard their proper seasons, how can misfortune not follow?

(Note: The "last day" refers to the final day of the lunar month; "sacrifice day" denotes ancient year-end ancestral rites; "first dawn" means the morning of the new moon—all times of particular Daoist ritual significance.)

Do not spit or urinate facing north, nor should you sing or weep in front of the kitchen stove. The ancient text Yunji Qiqian (Seven Bamboo Tablets of the Cloudy Satchel) mentions in its section on taboos that one must not spit or relieve oneself toward the north. The Daoist precept Qing Lü (Green Statutes) also prohibits excretion in that direction, as it offends the revered Daoist deity, the Jade Dawn Elder Lord. Additionally, cursing in front of the stove, pointing one’s feet toward the fire, or sighing and lamenting "what should I do" are all considered actions that invite misfortune and should be strictly avoided.

The ancients placed great importance on the purity of fire. Lighting incense with stove flames or cooking with unclean firewood were seen as acts of disrespect. The Rites of Zhou (Zhou Li) from the Zhou dynasty records that fire must be obtained with proper ritual, and even the kindling had to be carefully selected. Historical texts from the Jin dynasty note that cooking with rotten wood would make even the spirits unwilling to partake of the meal, and guests would be displeased—such negligence was considered deeply irreverent.

Do not rise naked at night. The Yunji Qiqian’s section on precepts states that the eighth of the Ten Commandments of the Celestial Worthy forbids exposing one’s body under the light of the sun, moon, or stars. Laozi also warned that rising unclothed at night brings ill fortune. The ancients maintained proper attire even in daily life, ensuring dignified posture even while sleeping. King Wu of Zhou’s belt inscription read, "After extinguishing the lamp, tidy your appearance; vigilance and caution lead to longevity." Exposure under starlight invites disrespect, and letting the body be chilled by wind harms health—how could one simply bare themselves carelessly after nightfall?

On the Eight Solar Terms (such as the Beginning of Spring, Spring Equinox, etc.), punishments must not be carried out. The Zhengao (Declarations of the Perfected) records that these eight days should be observed with fasting, virtuous deeds, and contemplation of spiritual cultivation. Anger, quarrels, or executions on these days are strictly forbidden, as they violate cosmic taboos. The Yunji Qiqian states that these solar terms mark grand celestial celebrations, and the Daoist scripture Jinshu Xianzhi (Golden Book of Immortal Aspirations) similarly warns against administering punishments during these times—a principle aligned with the harmony of heaven and earth.

This scripture primarily discusses several types of wicked deeds that violate the Dao of Heaven and their consequences:

First, historical lessons are cited: When Wang Mang usurped the Han throne, he executed people during spring and summer seasons (violating natural timing), which led to the rapid collapse of his Xin Dynasty. During the Jian'an era of Eastern Han, the imperial pardon customarily issued at the Beginning of Spring was abolished (terminating spring amnesties), marking the decline of the Han house. When punishments disregard celestial timing, it constitutes defiance against the Dao of Heaven, destruction of Earth's principles, and disruption of human ethics—inevitably inviting natural disasters.

Several irreverent behaviors toward Heaven and Earth are then enumerated:

1. Spitting at shooting stars or pointing at rainbows (Hongni). Ancient people believed meteors were heavenly warnings, while rainbows formed through the convergence of Yin and Yang Qi. Even the Book of Songs admonishes reverence toward celestial phenomena—how much more offensive are such disrespectful gestures?

2. Casually pointing at the sun, moon, or stars, or staring at celestial bodies for prolonged periods. The Daoist scripture Yunji Qiqian records that children pointing at the moon develop sores behind their ears (commonly called "moon-eclipse sores"), while glaring at the sun or moon damages eyesight. The sun and moon correspond to the Three Primordial Sovereigns (Heavenly Sovereign, Earthly Sovereign, and Human Sovereign), while the five planets correspond to the Five Phases (Wood, Fire, Earth, Metal, Water). Disrespect toward celestial bodies equates to irreverence toward Heaven and Earth.

3. Setting mountain fires for hunting in spring ("Liaolie"). The Erya explains this as nighttime torchlight hunting. The Book of Rites prohibits fire hunting before insects hibernate, while Confucius advocated not shooting birds returning to their nests. Untimely hunting disrupts ecological harmony ("wounding Heaven's harmony"), while ritual-violating hunting wastes natural bounty ("defiling Heaven's creations"). The Guanzi condemns such practitioners as rulers without Dao.

4. Cursing while facing north. In Daoism, the northern direction symbolizes the Great Dipper Deity and the Dark Warrior (Xuanwu). Cursing northward constitutes blasphemy against divine beings.

These behaviors fundamentally demonstrate contempt for natural laws. Quoting the He Tu Di Shi Meng's warning, the scripture concludes: "Those who insult Heaven and Earth will inevitably meet calamity—how can we not hold them in awe?"

The Yunji Qiqian·Jinji Chapter records: Ordinary people must not spit or hurl insults toward the north, as this offends the Kuigang deities (the Kuixing and Gangxing of the Big Dipper, important guardian spirits in Daoism). The precepts of Jinshu Xianzhi also state: One must not spit or curse toward the north, as it violates the "Destroyer King"—where "destroyer" refers to the temporal direction beneath the Year Star (Jupiter), and "king" denotes the gathering place of the royal Qi (cosmic energy) of heaven and earth.

One should never kill turtles or snakes without just cause. The Yunji Qiqian·Jinji Chapter emphasizes: No bird or beast should be deliberately harmed, with turtles and snakes being particularly sacred. Killing spiritually attuned creatures invites severe backlash from Yin energies. Turtles dwell in deep abysses (Zhuangzi describes them inhabiting "Zailu"), while snakes emerge from hidden springs (as recorded in Zuo Zhuan). They possess foreknowledge of fortune and misfortune (e.g., Records of the Turtle and Divination recounts turtles delivering prophetic dreams) and manifest divine wonders (e.g., Han Feizi tells of a turtle bearing a sacred marsh). Stories like Marquis Sui saving a snake and receiving a precious pearl (Soushen Ji) or Kong Yu casting a seal that revealed turtle markings (Huiji Houxian Zhuan) illustrate that the benevolent should cherish living beings.

Such transgressions are recorded by the Siming deities (lifespan-governing spirits, depicted as tall, thin, long-bearded divinities who observe fate), who deduct years of life according to the severity of the offense—death follows when one's allotted lifespan is exhausted. The Book of Rites distinguishes: When a noble person passes, it is called "completion" (zhong), whereas a commoner's death is termed "perishing" (si)—"perishing" implies the annihilation of both form and spirit (shen). If the sins are grave, the consequences may extend to one's descendants.

The Yijing·Wenyan Zhuan states, "A household that accumulates evil will surely have lingering calamity." Yu Fan (a Three Kingdoms-era scholar of the Yijing) explains this through hexagrams: When the Kun hexagram (symbolizing Yin and evil) accumulates to its extreme, it transforms through the Qian hexagram (symbolizing Yang and strength), ultimately manifesting as prolonged disaster in the Gou hexagram (the meeting of Yin and Yang).

This scripture expounds the principle of celestial retribution, enumerating various evil deeds and their karmic consequences. When one steps on frost, they should anticipate the coming of ice; though the wicked may prosper temporarily, they will ultimately reap what they sow. Those who uphold the Dao (the Way) may face temporary hardship, but will ultimately receive benevolent rewards—this is the natural order of heaven.

The text specifically lists over twenty categories of transgressions: performing good deeds outwardly while committing evil in secret, duplicity in speech and heart, mistreating subordinates, deceiving superiors, ingratitude, corruption and perversion of justice, wronging the innocent, profiting at public expense, wanton killing, murder for wealth, usurping official positions, framing the virtuous, slaughtering surrendered soldiers, slandering sages, harming Daoist practitioners, hunting birds and destroying eggs, setting mountain fires for hunting in spring and summer, blaspheming deities, inciting others to evil, concealing others' good deeds, benefiting at others' expense, sabotaging others' endeavors, seizing what others cherish, sowing discord among family members, humiliating others in rivalry, borrowing much but repaying little, breaching dikes or arson, harming others through sorcery, bullying the weak, passing off inferior goods as quality, plundering by force, amassing wealth through deceit, acting unjustly, indulging in debauchery, oppressing orphans and widows, keeping alms for oneself, fraud and deceit, backbiting, exploiting others' vulnerabilities, cursing heaven and earth, swearing false oaths, failing to return borrowed items, defaulting on debts, insatiable greed, rejecting honest counsel, disobeying orders, disrespecting teachers, mocking the virtuous, destroying crops, damaging utensils, trapping others in adversity, serving unclean food, shortchanging in measurements, counterfeiting, luring away possessions, stepping over wells or stoves (considered irreverent in ancient times), singing at month's end and weeping at its beginning (contrary to natural rhythms), and so forth.

For each transgression committed, the Director of Destinies (Si Ming Shen, the Daoist deity governing lifespan) deducts a corresponding measure of longevity based on severity. When one's allotted lifespan is exhausted, death follows. Even harboring evil intentions without action incurs deductions; harm caused to others warrants heavier penalties. Should death occur before the lifespan is fully deducted, calamity befalls one's descendants.

Those who forcibly seize others' property will see disaster visit their spouses and children, gradually leading to family ruin. If complete ruin is averted, they will suffer floods, fires, theft, loss of possessions, illness, or disputes as compensation for their ill-gotten gains.

When one commits evil yet does not meet immediate death, it is not that retribution will never come—only that the time has not yet arrived. If the wickedness is insufficient to destroy an entire family, its accumulated consequences will eventually manifest through floods or fires, bandit raids, loss of wealth, or punishments from authorities. Medical expenses, sacrificial slaughter of livestock to avert disaster—such expenditures often exhaust the wrongdoer's family fortunes.

Those who wrongfully kill others are effectively wielding weapons to incite mutual slaughter. As Mencius said, "It's but a single step [from small wrongs to great evils]," and the Gongyang Commentary notes how "injustice begets injustice." Those who seize ill-gotten gains are like people eating rotten meat to sate hunger or drinking poisoned wine to quench thirst—though temporarily satisfied, they inevitably meet their demise. Ge Hong quotes Daoist precepts in the Baopuzi: "Killers by injustice will perish by the blade; takers of unrighteous wealth invite hatred—like quenching thirst with poison or filling bellies with carrion, they court self-destruction."

When a virtuous thought arises in the human heart—even before action—auspicious spirits already follow; when wickedness stirs—before deeds manifest—baleful spirits take notice. Laozi warns: "Never think the netherworld ignorant of human affairs, nor assume darkness conceals your acts. The gods overhear even whispered thoughts in your heart." Violating celestial laws a thousand times summons the underworld to claim one's life (from the Yangxing Yanming Lu). Zengzi observed: "For the virtuous, blessings may not yet appear, but calamity has already withdrawn; for the wicked, misfortune may not have arrived, but blessings have fled" (Xu Gan's Zhonglun).

Master Guan Yinzi (a Daoist figure) revealed: "Those clouded by thoughts of fortune invite spectral ghosts; lust summons licentious spirits; melancholy beckons sinking wraiths; hedonism calls mad phantoms; cursing conjures aberrant demons; alchemical obsessions draw material hauntings." These malign forces intertwine with human hearts until—through prolonged entanglement—victims perish unnaturally: crushed by trees, slain by metal, hanged from beams, or drowned in wells. Since numinous beings perceive all existence, every flutter of the human heart resonates with them—how then can we not exercise utmost caution in choosing between good and evil, fortune and misfortune?

If one who formerly committed evil sincerely repents, completely abandoning wickedness to cultivate goodness with unwavering perseverance, ultimate auspiciousness will surely follow.

This passage expounds the principle of transforming misfortune into blessing through behavioral change. The phrase "turning calamity into fortune" was already mentioned in the Strategies of the Warring States.

Ge Hong in Baopuzi states: If someone has committed wrongdoings but later sincerely repents, they should make amends accordingly. For instance, one who has wrongfully killed should strive to save those condemned to death; one who has taken others' possessions should compensate by giving to the poor. The Extensive Records of the Taiping Era recounts how the Tang Dynasty monk Daoqin, while residing at Xing Mountain, would spontaneously expound profound Buddhist truths when questioned. When official Liu Yan sought instruction on mind cultivation, Daoqin had him hold an incense burner while repeatedly emphasizing: "Refrain from all evil, practice all good." Liu Yan dismissed this as child's wisdom, to which Daoqin responded: "A three-year-old knows it, yet a hundred-year-old fails to practice it"—a saying still revered as supremely insightful.

When encountering misfortune, people develop fear; fear leads to upright conduct; upright conduct fosters thorough consideration; thorough consideration brings understanding of principles. Correct behavior avoids calamity, and calamity-free living allows fulfillment of natural lifespan; understanding principles ensures success. Fulfilled lifespan means longevity, while success brings prosperity. Thus blessings actually originate from misfortune's warning, as Han Feizi and the Book of Changes state: timely correction prevents great regret—this constitutes supreme auspiciousness.

Therefore, virtuous people speak goodness, behold goodness, and practice goodness daily. Maintaining these three virtues for three years will surely bring heavenly blessings. The wicked speak evil, behold evil, and practice evil daily—persisting in these three vices invites divine retribution. Why not strive for virtue? The virtuous always feel their goodness insufficient, just as the wicked find their misdeeds never enough. Observation, hearing, and speech all influence conduct, yet goodness doesn't yield immediate rewards—hence the three-year timeframe. Evil isn't given this grace period because retribution may strike the wicked at any moment.

The conclusion reiterates this exhortation for timely repentance and virtue cultivation. As the Book of Documents advises: one must constantly mind their words and demeanor.