1、Tractate of the Most High Oneon Actions and Consequences Tractate of the Most High Oneon Actions and Consequences Tractate of the Most High Oneon Actions and Consequences 太上感应篇Tishng Gnyng PinChapter Links(Chapter divisions have been inserted by me. The original text is continuous.)I. The Workings o
2、f Good and Evil II. How To Be Good III. What Happens To Good People IV. The Crimes of the Wicked (longest section) V. The Fate of the Wicked VI. Hope for Those Who Repent Introduction & ExplanationUnquestionably the most important literary genre for the vast majority of Chinese in later dynasties wa
3、s the morality tract. Such works were generically called good books (shnsh 善书).These works were full of everything from claims about cosmic justice to hackneyed proverbs and tales of the fell fate of those who ignored them, from lamentations over the perpetually rambunctious young to injunctions aga
4、inst the drowning of unwanted infants, from potted biographies of moral exemplars to jingles about being kind to the senile.Very few were productions of significant literary merit, and the whole genre tended to be scorned by the literati (as it is today). Many were written by mediums in trance throu
5、gh the use of one or another kind of ouija board (planchette), a practice which continues to the present. (See Jordan & Overmyer 1986, Overmyer 1976.) And such works were (and are) printed in millions and millions of copies from small presses all over China for distribution for free, usually from th
6、e take one tables of popular temples. The cost was borne as an act of religious merit not just by the wealthy, but sometimes by people of quite modest means. Many added introductions or annotations, often arguing for great religious merit to be had by frequent reading or chanting of the text.Among s
7、uch works, none has ever rivaled the Tractate of the Most High One on Actions and Consequences or Tishng Gnyng Pin 太上感应篇. Paul Carus, in his introduction to a 1906 translation of the work that he prepared in cooperation with Teitaro Suzuki, opined that, Its editions exceed even those of the Bible an
8、d Shakespeare (p. 3). In the introduction to his own translation in 1918, James Webster remarks that the Tractate, is perhaps the most celebrated tract in the annals of literature. A book that has been scattered broadcast among a people numbering hundreds of millions, and tha5 for several centuries,
9、 must be almost without parallel. the widespread circulation of the text has made many of its pithy phrases part of the common talk of the people, and one cannot listen long to any conversation, even on the most mundane affairs of daily and domestic life, without hearing some expressions the origin
10、of which is to be found in the famous little book. (Pp. 1-2)The Tractate probably originated in planchette-writing sessions, for it has the hackneyed phrases and choppy flow that characterize many such works, as well as the seemingly endless and repetitive list of those human deficiencies that strik
11、e amateur moralists around the world as so especially fascinating. The Most High One referred to in the title is none other than Loz 老子, the legendary founder of Daoism, whose spirit remains to this day a frequent visitor in spirit writing sances.The Tractate has been associated with the work of a I
12、Vth-century Daoist named G Hng 葛洪, who called himself the Master Embracing Simplicity (Bop z 抱朴子), but the work is quite certainly not from his hand. Later scholars have suggested it may date from as late as the Mng 明 dynasty (1368-1644, period 20) or as early as the Sng 宋 dynasty(960-1279, period 1
13、5). Whatever its origin, by the time of European contact in the XIXth century, the Tractate had sufficient prominence to inspire French and English translations in 1816, 1828, 1830, 1835, and 1884, in addition to the early XXth-century ones mentioned above (Webster, pp. 10-11). If its ubiquity has f
14、aded somewhat today, together with the good books literature more broadly, it nevertheless remains one of the most common religious tracts in China. And quotations and paraphrases from it may still be heard in spoken language, just as they were a century and more ago.The translation offered here, wh
15、ile informed by previous ones, is my own and has been been prepared for use in my classes. I have included the full Chinese text in both characters and romanization for the benefit of the majority of my students who are also studying Chinese and who may therefore be curious about the original text.O
16、ther instructors should feel free to use the text in any way they please. No further permission is necessary. Works cited above:CARUS, Paul & Teitaro SUZUKI 1906 Tai-shang kan-ying pien:Treatise of the exalted one on response and retribution. La Salle IL: Open Court Publishing. JORDAN, David K. & Da
17、niel L. Overmyer 1986 The flying phoenix: aspects of Chinese sectarianism in Taiwan. Princeton, NJ: Princeton U. Press. OVERMYER, Daniel L. 1976 Folk Buddhist religion: dissenting sects in late traditional China. Cambridge MA: Harvard U. Press. WEBSTER, James 1918 The kan ying pien: book of rewards
18、and punishments. Shanghai: Presbyterian Mission Press. The picture shows a XIXth-century tract printing shop. (reproduced from Carus 1906, p. 133) Chapter I: The Workings of Good and EvilThe most high one says: 太上曰： 太上曰： Tishng yu: “Disasters and blessings have no entry gates of their own; they are
19、summoned by people. 祸福无门，惟人自召； 禍福無門，惟人自召； “Huf w mn, wi rn z zho; The effects of good and evil are like shadows following their forms.” 善恶之报，如影随形。 善惡之報，如影隨形。 shn zh bo, r yng su xng.” And so heaven and earth have spirits who record crimes, 是以天地有司过之神， 是以天地有司過之神， Shy tind yu sgu zh shn, and in proport
20、ion to the severity of their crimes, they shorten human lives appropriately. 依人所犯轻重，以夺人算。 依人所犯輕重，以奪人算。 y rn su fn qngzhng, y du rn sun. Because of this not only may a persons life be cut short, but he also becomes poor or destitute, his calamities are many; 算减则贫耗，多逢忧患。 算減則貧耗，多逢憂患。 Sun jin z pn ho, d
21、u fng yuhun; People all hate him; punishments and disasters follow him 人皆恶之，刑祸随之。 人皆惡之，刑禍隨之。 Rn ji zh, xng hu su zh, Good fortune avoids him while evil stars persecute him. 吉庆避之，恶星灾之。 吉慶避之，惡星灾之。 Jqng b zh, xng zi zh; And when his span of years is complete, he dies. 算尽则死。 算盡則死。 Sun jn z s. And then t
22、here are also the gods of the three towers and the north star, residing above the heads of ordinary people., 又有三台北斗神君，在人头上。 又有三台北斗神君，在人頭上。 Yu yu Snti Bidu shn jn, zi rntu shng. They too record peoples crimes and evil actions, and shorten the years of life in the sentence 录人罪恶，夺其纪算。 錄人罪惡，奪其紀算。 L rn z
23、u, du q j sun. And there are the three corpse spirits, residing in the human body. 又有三尸神，在人身中。 又有三尸神，在人身中。 Yu yu Snshshn, zi rnshn zhng. On each Kngshn day in the cycle of 60 days, they ascend to heaven to report peoples crimes and failings. 每到庚申日，辄上诣天曹，言人罪过。 每到庚申日，輒上詣天曹，言人罪過。 Mi do Gng Shn r, zh sh
24、ng y tin co, yn rn zugu. On the last day of the month the Stove God also does this. 月晦之日，灶神亦然。 月晦之日，竈神亦然。 Yuhu zh r, zo shn y rn. For ordinary people offenses cut off a j (12 years) if great, while small offenses cut off a sun (100 days). 凡人有过，大则夺纪，小则夺算。 凡人有過，大則奪紀，小則奪算。 Fnrn yugu, d z du j, xio z du
25、 sun. Offenses great and small arise from countless matters, 其过大小，有数百事， 其過大小，有數百事， Q gu dxio, yu sh bi sh, and those seeking immortality must avoid them. 欲求长生者，先须避之。 欲求長生者，先須避之。 yqi chngshng zh, xin Chapter II: How To Be GoodFollow the right path, and retreat from the wrong one. 是道则进，非道则退。 是道則進，非道則退
26、。 Sh do z jn, fi do z tu. Do not follow evil paths, nor sin in secret. 不履邪径，不欺暗室。 不履邪徑，不欺暗室。 B l xi jng, b q nsh. Accumulate merit, show a compassionate heart in all things. 积德累功，慈心于物。 積德累功，慈心於物。 J d li gng, c xn y w. Be loyal, filial, friendly, and brotherly; by correcting yourself, transform other
27、s. 忠孝友悌，正己化人。 忠孝友悌，正己化人。 Zhng xio yu t; zhng j hurn. Pity orphans and be compassionate to widows, respect the elderly and be kind to the young. 矜孤恤寡，敬老怀幼。 矜孤恤寡，敬老懷幼。 Jn g x gu, jng lo hui yu. Do not even injure insects, grasses, and trees. 昆虫草木，犹不可伤。 昆蟲草木，猶不可傷。 Knchng com, yu b k shng. Be saddened b
28、y other peoples misfortunes and delight by their good fortune. 宜悯人之凶，乐人之善。 宜憫人之兇，樂人之善。 Y mn rn zh xing, l rn zh shn. Help those in need and rescue those in danger. 济人之急，救人之危。 濟人之急，救人之危。 J rn zh j, ji rn zh wi. Regard the gains of others as though they were your own. 见人之得，如己之得。 見人之得，如己之得。 Jin rn zh d
29、, r j zh d. And regard the failings of others as your own failings. 见人之失，如己之失。 見人之失，如己之失。 Jin rn zh sh, r j zh sh. Do not expose other peoples weaknesses, nor boast of your own strengths. 不彰人短，不炫己长。 不彰人短，不炫己長。 B zhng rn dun, b xun j chng. Condemn evil and promote virtue, renounce much and accept lit
30、tle. 遏恶扬善，推多取少。 遏惡揚善，推多取少。 yng shn, tu du q sho. Suffer humiliation without resentment, receive benefits as though startled. 受辱不怨，受宠若惊。 受辱不怨，受寵若驚。 Shu r b yun, shu chng ru jng. Extend help, but do not request compensation, help others without later regrets. 施恩不求报，与人不追悔。 施恩不求報，與人不追悔。 Sh n b qi bo, y
31、rn b zhuhu. Tractate of the Most High Oneon Actions and Consequences Chapter III: What Happens To Good PeopleWhen a person is known as virtuous, people all praise him. 所谓善人，人皆敬之。 所謂善人，人皆敬之。 Suwi shn rn, rn ji jng zh, Heavens Way protects him, happiness and wealth follow him, 天道佑之，福禄随之， 天道佑之，福祿隨之， Ti
32、n do yu zh, fl su zh, All evil forces stay away from him; gods guard him. 众邪远之，神灵卫之。 眾邪遠之，神靈衛之。 Zhng xi yun zh, shnlng wi zh; Whatever he does is successful, and he can aspire to join the gods and immortals. 所作必成，神仙可冀。 所作必成，神仙可冀。 Su zu b chng, shnxian k j. He who would become a heavenly immortal mus
33、t perform 1,300 good deeds. 欲求天仙者，当立一千三百善。 欲求天仙者，當立一千三百善。 Y qi tin xin zh, dng l yqin snbi shn; He who would become an earthly immortal must perform 300 good deeds. 欲求地仙者，当立三百善。 欲求地仙者，當立三百善。 Y qi d xin zh, dng l snbi shn. Chapter IV: The Crimes of the WickedBut sometimes there is someone 苟或 苟或 Gu hu
34、 who behaves without righteousness, and moves against rationality, 非义而动，背理而行； 非義而動，背理而行； fi y r dng, bil r xng; who mistakes evil for ability, and inflicts injury on others, 以恶为能，忍作残害； 以惡為能，忍作殘害； y wi nng, rn zu cnhi; who secretly defames the virtuous, and behind their backs slanders his ruler or hi
35、s parents, 阴贼良善，暗侮君亲； 陰賊良善，暗侮君親； yn zi ling shn, n w jn qn; who ignores those born before him, and disobeys his masters, 慢其先生，叛其所事； 慢其先生，叛其所事； mn q xinsheng, pn q su sh; who deceives the unknowing, and bears false witness against his fellow students, 诳诸无识，谤诸同学； 誑諸無識，謗諸同學； kung zh w sh, bng zh tngxu;
36、 who lies, calumniates, deceives, and practices deceit, who exposes the failings of clan elders, 虚诬诈伪，攻讦宗亲； 虛誣詐偽，攻訐宗親； x w zh wi, gngji zngqn; who exercises power but not compassion, who is cruel, irrational, and self-willed, 刚强不仁，狠戾自用； 剛強不仁，狠戾自用； gngqing brn, hnl zyng; who does not distinguish righ
37、t from wrong, and turns his back on those whom he should befriend, 是非不当，向背乖宜； 是非不當，向背乖宜； shfei bdng, xingbi gui y; who oppresses those below him and claims their merit for himself, but cringes before those above him to win their favor, 虐下取功，谄上希旨； 虐下取功，諂上希旨； nu xi q gng, chn shng xzh; who has no feel
38、ing for favors received, but is tireless in remembering resentment, 受恩不感，念怨不休； 受恩不感，念怨不休； shu n b gn, nin yun b,xi; who makes light of heavens ordinary people, but agitates and disturbs the empires order, 轻蔑天民，扰乱国政； 輕蔑天民，擾亂國政； qngmi tin mn, rolun gu zhng; who rewards those without righteousness, but
39、 punishes the innocent, 赏及非义，刑及无辜； 賞及非義，刑及無辜； shng j fi y, xng j wg; who slays people to take their wealth, and overthrows people to occupy their positions, 杀人取财，倾人取位； 殺人取財，傾人取位； shrn q ci, qng rn q wi; who slays captives and slaughters those who surrender, who denigrates the righteous and expels th
40、e wise, 诛降戮服，贬正排贤； 誅降戮服，貶正排賢； zh jing l f, bin zhng pi xin; who wrongs orphans and coerces widows, who ignores the law and receives bribes, 凌孤逼寡，弃法受赂； 凌孤逼寡，棄法受賂； lng g b gu, q f shu l; Return to top.who takes the straight as crooked and the crooked as straight, 以直为曲，以曲为直； 以直為曲，以曲為直； y zh wi q, y q w
41、i zh; who treats (and punishes) a trivial matter as though it is important and on seeing an execution adds to its suffering, 入轻为重，见杀加怒； 入輕為重，見殺加怒； r qng wizhng, jin sh ji n; who knowing his faults does not correct them, and knowing the good does not do it, 知过不改，知善不为； 知過不改，知善不為； zhgu b gi, zh shn b w
42、i; who blames his failings on others, and obstructs divination about them, 自罪引他，壅塞方术； 自罪引他，壅塞方術； z zu yn t, yngs fngsh; who slanders the holy and the wise, and ridicules and scorns the Way and its virtues, 讪谤圣贤，侵凌道德。 訕謗聖賢，侵凌道德。 shnbng shngxin, qnlng dod. who shoots whatever flies and entraps whateve
43、r walks, who exposes animals dens and startles nestlings, 射飞逐走，发蛰惊栖； 射飛逐走，發蟄驚棲； sh fi zhzu, f zh jng q; who blocks burrows and destroys nests, who injures pregnant animals and breaks eggs, 填穴覆巢，伤胎破卵； 填穴覆巢，傷胎破卵； tin xu f cho, shng ti p lun; who seeks failure for others and destroys their merit, 愿人有失，
44、毁人成功； 願人有失，毀人成功； yun rn yu sh, hu rn chnggng; who endangers others to protect himself, and robs others for his own benefit, 危人自安，减人自益； 危人自安，減人自益； wi rn z n, jin rn z y; who exchanges the worthless for what is valuable, and sacrifices the public good for private gain, 以恶易好，以私废公， 以惡易好，以私廢公， y y ho, y
45、s fi gng, who lays claim to the abilities of others, and who hides other peoples merit, 窃人之能，蔽人之善； 竊人之能，蔽人之善； qi rn zh nng, b rn zh shn; who publicizes the weaknesses of others, and exposes other peoples private affairs, 形人之丑，讦人之私； 形人之醜，訐人之私； xng rn zh chu, ji rn zh s; who squanders peoples wealth, and separates their families, 耗人货财，离人骨肉； 耗人貨財，離人骨肉； ho rn huci, l rn gru; who attacks what others love, and who helps others to do wrong, 侵人所爱，助人为非； 侵人所愛，助人為非； qn rn su i, zh rnwi fi; who ambitiously seeks power, and ruins others in seek
