太上感應篇
Taishang Ganying Pian
Las escrituras se presentan en el chino original con traducciones al inglés; todavía no hay disponible una traducción al español.
Texto base: el texto recibido tal como está transcrito en Wikisource en chino. El texto data de la dinastía Song (siglo XII).
La traducción al inglés y las notas de la Sociedad son © 2026 The Highest Clarity Society of America. Las palabras entre [corchetes] se añaden en inglés y no tienen equivalente en el chino.
§ 1
太上曰：「禍福無門，惟人自召；善惡之報，如影隨形。」
The Most High said:
"Misfortune and fortune have no gates [of their own]; people summon them themselves.
The recompense of good and evil follows like a shadow follows the body."
§ 2
是以天地有司過之神，依人所犯輕重，以奪人算。算減則貧耗，多逢憂患；人皆惡之，刑禍隨之，吉慶避之，惡星災之；算盡則死。
Therefore Heaven and Earth have spirits in charge of transgressions,
who, according to the lightness or gravity of what a person has committed, deduct from the person's allotted span (suan).
When the span is reduced, one becomes poor and depleted and meets many sorrows and troubles;
people all dislike him, punishments and disasters follow him, good fortune and blessings avoid him,
evil stars bring calamity upon him; and when the span is exhausted, he dies.
§ 3
又有三台、北斗神君，在人頭上，錄人罪惡，奪其紀算。
There are also the Spirit-Lords of the Three Terraces and the Northern Dipper above people's heads,
who record people's sins and wrongdoing and deduct from their ji and suan.
§ 4
又有三尸神，在人身中，每到庚申日，輒上詣天曹，言人罪過。月晦之日，竈神亦然。
There are also the Three Corpse-spirits within the human body;
each time a gengshen day arrives, they ascend to the Heavenly Bureau and report the person's sins and faults.
On the last day of each lunar month, the Stove God does the same.
§ 5
凡人有過，大則奪紀，小則奪算。其過大小，有數百事，欲求長生者，先須避之。
Whenever a person has faults, for great ones a ji is taken away, for small ones a suan.
Faults great and small number several hundred kinds;
whoever seeks long life must first avoid them.
§ 6
是道則進，非道則退。不履邪徑，不欺暗室；積德累功，慈心於物；忠孝友悌，正己化人；矜孤恤寡，敬老懷幼；昆蟲草木，猶不可傷。
If it accords with the Dao, advance; if it does not accord with the Dao, withdraw.
Do not tread crooked paths; do not deceive [even] in a dark room.
Accumulate virtue and amass merit; have a compassionate heart toward all beings.
Be loyal and filial, friendly to siblings; correct yourself and so transform others.
Pity orphans and care for widows; respect the old and cherish the young.
Even insects, grasses and trees must not be harmed.
§ 7
宜憫人之凶，樂人之善；濟人之急，救人之危。見人之得，如己之得；見人之失，如己之失。不彰人短，不炫己長；遏惡揚善，推多取少。受辱不怨，受寵若驚。施恩不求報，與人不追悔。
Grieve at others' misfortunes and rejoice in their good;
relieve others in their urgent need and rescue them in danger.
See others' gains as your own gains, and others' losses as your own losses.
Do not expose others' shortcomings; do not flaunt your own strengths.
Restrain evil and promote good; give away much and take little.
Receive insult without resentment; receive favour as if alarmed.
Bestow kindness without seeking repayment; give to others without later regret.
§ 8
所謂善人，人皆敬之，天道佑之，福祿隨之，眾邪遠之，神靈衛之；所作必成，神仙可冀。
Such a one is called a good person.
People all respect him, the Way of Heaven protects him, blessings and prosperity follow him,
all evil keeps far from him, the spirits guard him;
whatever he undertakes is sure to succeed, and he may hope to become an immortal.
§ 9
欲求天仙者，當立一千三百善；欲求地仙者，當立三百善。
One who seeks to become a celestial immortal should establish one thousand three hundred good deeds;
one who seeks to become an earthly immortal should establish three hundred good deeds.
§ 10
苟或非義而動，背理而行。以惡為能，忍作殘害；陰賊良善，暗侮君親；慢其先生，叛其所事；誑諸無識，謗諸同學；虛誣詐偽，攻訐宗親；剛強不仁，狠戾自用；是非不當，向背乖宜；虐下取功，諂上希旨；受恩不感，念怨不休；輕蔑天民，擾亂國政；賞及非義，刑及無辜；殺人取財，傾人取位；誅降戮服，貶正排賢；凌孤逼寡，棄法受賂；以直為曲，以曲為直；入輕為重，見殺加怒；知過不改，知善不為；自罪引他，壅塞方術；訕謗聖賢，侵凌道德。
But if one acts against righteousness and behaves contrary to principle;
takes wickedness for ability and can bear to do cruel harm;
secretly injures the good and covertly insults one's ruler and parents;
slights one's teachers and betrays those one serves;
deceives the ignorant and slanders one's fellow students;
makes false accusations and practises fraud, attacks and exposes one's own kin;
is harsh and inhumane, cruel and self-willed;
judges right and wrong improperly, and favours and opposes against what is fitting;
oppresses those below to gain credit, flatters those above to win their favour;
receives kindness without gratitude, broods on grudges without ceasing;
despises Heaven's people and disrupts the government of the state;
rewards the unrighteous and punishes the innocent;
kills people to take their wealth, overthrows people to take their positions;
executes those who have surrendered and slaughters those who have submitted;
demotes the upright and pushes aside the worthy;
bullies orphans and oppresses widows, casts aside the law and accepts bribes;
calls the straight crooked and the crooked straight;
makes light offences heavy, and grows angrier on seeing an execution;
knows one's faults yet does not change, knows the good yet does not do it;
blames others for one's own offences, and obstructs [others'] arts and crafts;
slanders sages and worthies, and violates the Dao and its Virtue —
§ 11
射飛逐走，發蟄驚棲；填穴覆巢，傷胎破卵；願人有失，毀人成功；危人自安，減人自益；以惡易好，以私廢公，竊人之能，蔽人之善；形人之醜，訐人之私；耗人貨財，離人骨肉；侵人所愛，助人為非；逞志作威，辱人求勝；敗人苗稼，破人婚姻；苟富而驕，苟免無恥；認恩推過，嫁禍賣惡；沽買虛譽，包貯險心；挫人所長，護己所短；乘威迫脅，縱暴殺傷；無故剪裁，非禮烹宰；散棄五穀，勞擾眾生；破人之家，取其財寶；決水放火，以害民居；紊亂規模，以敗人功；損人器物，以窮人用。
shoots birds in flight and chases running beasts, unearths hibernating creatures and startles roosting birds;
blocks up burrows and overturns nests, harms pregnant animals and breaks eggs;
wishes others to fail, and spoils others' achievements;
endangers others for one's own safety, diminishes others for one's own gain;
exchanges the bad for the good, sacrifices the public good for private interest;
steals the credit for others' abilities, conceals others' good deeds;
exposes others' shame, pries into others' private affairs;
squanders others' wealth and property, separates others' flesh and blood;
encroaches on what others love, helps others do wrong;
indulges one's will and plays the tyrant, humiliates others to win;
ruins others' crops, breaks up others' marriages;
becomes arrogant when wealth is gained improperly, is shameless when escaping [punishment] by luck;
claims credit for kindness [not shown] and shifts blame [for one's faults];
marries off one's misfortune [onto others] and sells off one's wickedness;
buys empty praise, and harbours a treacherous heart;
belittles others' strengths, and shields one's own weaknesses;
uses one's power to coerce and threaten, gives free rein to violence, killing and wounding;
cuts cloth without cause, cooks and slaughters [animals] without ritual reason;
scatters and wastes the five grains, and burdens and troubles living beings;
ruins others' families and takes their wealth;
breaks dykes and sets fires to damage people's homes;
confuses established rules to spoil others' work;
damages others' tools to deprive them of what they need —
§ 12
見他榮貴，願他流貶；見他富有，願他破散；見他色美，起心私之；負他貨財，願他身死；干求不遂，便生咒恨；見他失便，便說他過；見他體相不具而笑之，見他才能可稱而抑之。
seeing others honoured, wishes them exiled or demoted;
seeing others wealthy, wishes them ruined and scattered;
seeing someone beautiful, conceives a lustful desire for them;
owing others money or goods, wishes them dead;
when requests are not granted, conceives curses and hatred;
seeing others meet with misfortune, then speaks of their faults;
seeing others with bodily imperfections, laughs at them;
seeing others' praiseworthy talents, suppresses them —
§ 13
埋蠱厭人，用藥殺樹；恚怒師傅，抵觸父兄；強取強求，好侵好奪；擄掠致富，巧詐求遷；賞罰不平，逸樂過節；苛虐其下，恐嚇於他；怨天尤人，呵風罵雨；鬪合爭訟，妄逐朋黨；用妻妾語，違父母訓；得新忘故，口是心非；貪冒於財，欺罔其上；造作惡語，讒毀平人；毀人稱直，罵神稱正；棄順效逆，背親向疏；指天地以證鄙懷，引神明而鑒猥事。
buries charms to bewitch people, uses poison to kill trees;
is angry with one's teachers, defies one's father and elder brothers;
takes by force and demands by force, loves to encroach and to seize;
grows rich by plunder, seeks promotion by cunning and fraud;
rewards and punishes unfairly, indulges in idle pleasure beyond measure;
treats subordinates harshly, intimidates others;
complains against Heaven and blames others, scolds the wind and curses the rain;
stirs up fights and lawsuits, recklessly joins factions;
follows the words of wife or concubine and disobeys the instructions of one's parents;
forgets the old on gaining the new, says yes with the mouth but no in the heart;
is greedy for wealth, and deceives one's superiors;
fabricates malicious words and slanders ordinary people;
defames others and calls it frankness, curses the spirits and calls it rectitude;
abandons what is right and imitates what is perverse, turns from kin toward strangers;
points to Heaven and Earth to witness one's base intentions,
calls on the spirits to observe one's sordid affairs —
§ 14
施與後悔，假借不還；分外營求，力上施設；淫慾過度，心毒貌慈；穢食餧人，左道惑眾；短尺狹度，輕秤小升；以偽雜真，採取姦利；壓良為賤，謾驀愚人；貪婪無厭，咒詛求直。
regrets after giving, borrows and does not return;
seeks what lies beyond one's lot, and undertakes what exceeds one's strength;
indulges lust beyond measure, has a venomous heart behind a kindly face;
feeds others with tainted food, deludes the multitude with heterodox ways;
uses short rulers and narrow measures, light steelyards and small pecks;
mixes the false with the genuine, and gathers illicit profit;
forces free people into servitude, cheats simple people;
is greedy without limit, and swears oaths and curses to seem in the right —
§ 15
嗜酒悖亂，骨肉忿爭；男不忠良，女不柔順；不和其室，不敬其夫；每好矜誇，常行妒忌；無行於妻子，失禮於舅姑；輕慢先靈，違逆上命；作為無益，懷挾外心；自咒咒他，偏憎偏愛；越井越竈，跳食跳人；損子墮胎，行多隱僻；晦臘歌舞，朔旦號怒；對北涕唾及溺，對竈吟詠及哭；又以竈火燒香，穢柴作食；夜起裸露，八節行刑；唾流星，指虹霓；輒指三光，久視日月；春月燎獵，對北惡罵，無故殺龜打蛇，如是等罪，司命隨其輕重，奪其紀算。算盡則死；死有餘責，乃殃及子孫。
is addicted to drink and becomes unruly, quarrels angrily with one's own flesh and blood;
a man who is not loyal and good, a woman who is not gentle and accommodating;
[a husband] not in harmony with his household, [a wife] not respecting her husband;
always fond of boasting, constantly jealous;
behaving badly toward wife and children, failing in propriety toward parents-in-law;
slighting the spirits of the ancestors, disobeying the commands of superiors;
doing what is useless, harbouring disloyal intentions;
cursing oneself and cursing others, being partial in hatred and love;
stepping over wells and stoves, leaping over food and over people;
killing infants and inducing abortions, often doing secret and perverse things;
singing and dancing on the last day of the month or of the year, shouting angrily on the first day of the month or at dawn;
weeping, spitting or urinating facing the north, chanting or wailing facing the stove;
lighting incense with fire from the stove, cooking food with unclean firewood;
rising at night and exposing oneself naked, carrying out punishments on the eight festival days;
spitting at shooting stars, pointing at rainbows,
pointing rashly at the Three Luminaries, gazing long at the sun and moon;
burning the fields to hunt in the spring months, cursing malevolently facing the north,
killing turtles and striking snakes without cause —
for sins such as these, the Director of Destinies, according to their lightness or gravity, deducts from one's ji and suan.
When the span is exhausted, one dies;
and if at death there remains unpaid guilt, the calamity extends to one's children and grandchildren.
§ 16
又諸橫取人財者，乃計其妻子、家口以當之，漸至死喪。若不死喪，則有水火盜賊、遺亡器物、疾病口舌諸事，以當妄取之值。
Moreover, for all who wrongfully take others' wealth,
account is taken of their wives, children and household to make up for it, until gradually they die.
If they do not die, there will be floods, fires, thieves and robbers, lost possessions, illness, slander and other such matters,
to match the value of what was wrongfully taken.
§ 17
又枉殺人者，是易刀兵而相殺也。取非義之財者，譬如漏脯救飢，鴆酒止渴；非不暫飽，死亦及之。
Further, those who wrongfully kill people are [only] exchanging swords to kill one another.
Taking unrighteous wealth is like relieving hunger with spoiled meat or quenching thirst with poisoned wine:
it is not that one is not briefly satisfied, but death follows.
§ 18
夫心起於善，善雖未為，而吉神已隨之；或心起於惡，惡雖未為，而凶神已隨之。
When the heart is moved toward good, even though the good is not yet done, auspicious spirits already follow;
when the heart is moved toward evil, even though the evil is not yet done, baleful spirits already follow.
§ 19
其有曾行惡事，後自改悔，諸惡莫作，眾善奉行，久久必獲吉慶；所謂轉禍為福也。
If someone who has done evil deeds later repents and reforms of their own accord,
does no evil and practises every good, in time they will surely obtain good fortune.
This is called turning misfortune into blessing.
§ 20
故吉人語善、視善、行善，一日有三善，三年天必降之福。凶人語惡、視惡、行惡，一日有三惡，三年天必降之禍。胡不勉而行之？
Therefore the auspicious person speaks good, sees good and does good —
three goods in a single day; within three years Heaven will surely send down blessings.
The inauspicious person speaks evil, sees evil and does evil —
three evils in a single day; within three years Heaven will surely send down calamity.
Why not strive to practise [the good]?
The Thâi-Shang (Tractate) says, 'There are no special doors for calamity and happiness (in men's lot); they come as men themselves call them. Their recompenses follow good and evil as the shadow follows the substance.
'Accordingly, in heaven and earth there are spirits that take account of men's transgressions, and, according to the lightness or gravity of their offences, take away from their term of life. When that term is curtailed, men become poor and reduced, and meet with many sorrows and afflictions. All (other) men hate them; punishments and calamities attend them; good luck and occasions for felicitation shun them; evil stars send down misfortunes on them. When their term of life is exhausted they die.
'There also are the Spirit-rulers in the three pairs of the Thâi stars of the Northern Bushel over men's heads, which record their acts of guilt and wickedness, and take away (from their term of life) periods of twelve years or of a hundred days.
'There also are the three Spirits of the recumbent body which reside within a man's person. As each kang-shän day comes round, they forthwith ascend to the court of Heaven, and report men's deeds of guilt and transgression. On the last day of the moon, the spirit of the Hearth does the same.
'In the case of every man's transgressions, when they are great, twelve years are taken from his term of life; when they are small, a hundred days.
'Transgressions, great and small, are seen in several hundred things. He who wishes to seek for long life must first avoid these.
'Is his way right, he should go forward in it; is it wrong, he should withdraw from it.
'He will not tread in devious by-ways; he will not impose on himself in any secret apartment. He will amass virtue and accumulate deeds of merit. He will feel kindly towards (all) creatures. He will be loyal, filial, loving to his younger brothers, and submissive to his elder. He will make himself correct and (so) transform others. He will pity orphans, and compassionate widows; he will respect the old and cherish the young. Even the insect tribes, grass, and trees he should not hurt.
'He ought to pity the malignant tendencies of others; to rejoice over their excellences; to help them in their straits; to rescue them from their perils; to regard their gains as if they were his own, and their losses in the same way; not to publish their shortcomings; not to vaunt his own superiorities; to put a stop to what is evil, and exalt and display what is good; to yield much, and take little for himself; to receive insult without resenting it, and honour with an appearance of apprehension; to bestow favours without seeking for a return, and give to others without any subsequent regret:--this is what is called a good man. All other men respect him; Heaven in its course protects him; happiness and emolument follow him; all evil things keep far from him; the spiritual Intelligences defend him; what he does is sure to succeed; he may hope to become Immaterial and Immortal.
He who would seek to become an Immortal of Heaven ought to give the proof of 1300 good deeds; and he who would seek to become an Immortal of Earth should give the proof of three hundred.
'But if the movements (of a man's heart) are contrary to righteousness, and the (actions of his) conduct are in opposition to reason; if he regard his wickedness as a proof of his ability, and can bear to do what is cruel and injurious; if he secretly harms the honest and good; if he treats with clandestine slight his ruler or parents; if he is disrespectful to his elders and teachers; if he disregards the authority of those whom he should serve; if he deceives the simple; if he calumniates his fellow-learners; if he vent baseless slanders, practise deception and hypocrisy, and attack and expose his kindred by consanguinity and affinity; if he is hard, violent, and without humanity; if he is ruthlessly cruel in taking his own way; if his judgments of right and wrong are incorrect; and his likings and aversions are in despite of what is proper; if he oppresses inferiors, and claims merit (for doing so); courts superiors by gratifying their (evil) desires; receives favours without feeling grateful for them; broods over resentments without ceasing; if he slights and makes no account of Heaven's people; if he trouble and throw into disorder the government of the state; bestows rewards on the unrighteous and inflicts punishments on the guiltless; kills men in order to get their wealth, and overthrows men to get their offices; slays those who have surrendered, and massacres those who have made their submission; throws censure on the upright, and overthrows the worthy; maltreats the orphan and oppresses the widow; if he casts the laws aside and receives bribes; holds the right to be wrong and the wrong to be right; enters light offences as heavy; and the sight of an execution makes him more enraged (with the criminal); if he knows his faults and does not change them, or knows what is good and does not do it; throws the guilt of his crimes on others; if he tries to hinder the exercise of an art (for a living); reviles and slanders the sage and worthy; and assails and oppresses (the principles of) reason and virtue;
if he shoots birds and hunts beasts, unearths the burrowing insects and frightens roosting birds, blocks up the dens of animals and overturns nests, hurts the pregnant womb and breaks eggs; if he wishes others to have misfortunes and losses; and defames the merit achieved by others; if he imperils others to secure his own safety; diminishes the property of others to increase his own; exchanges bad things for good; and sacrifices the public weal to his private advantage; if he takes credit to himself for the ability of others; conceals the excellences of others; publishes the things discreditable to others; and searches out the private affairs of others; leads others to waste their property and wealth; and causes the separation of near relatives; encroaches on what others love; and assists others in doing wrong; gives the reins to his will and puts on airs of majesty; puts others to shame in seeking victory for himself; injures or destroys the growing crops of others; and breaks up projected marriages; if becoming rich by improper means makes him proud; and by a peradventure escaping the consequences of his misconduct, he yet feels no shame; if he owns to favours (which he did not confer), and puts off his errors (on others); marries away (his own) calamity to another, and sells (for gain) his own wickedness; purchases for himself empty praise; and keeps hidden dangerous purposes in his heart; detracts from the excellences of others, and screens his own shortcomings; if he takes advantage of his dignity to practise intimidation, and indulges his cruelty to kill and wound; if without cause he (wastes cloth) in clipping and shaping it; cooks animals for food, when no rites require it; scatters and throws away the five grains; and burdens and vexes all living creatures; if he ruins the families of others, and gets possession of their money and valuables; admits the water or raises fire in order to injure their dwellings; if he throws into confusion the established rules in order to defeat the services of others; and injures the implements of others to deprive them of the things they require to use; if, seeing others in glory and honour, he wishes them to be banished or degraded; or seeing them wealthy and prosperous, he wishes them to be broken and scattered; if he sees a beautiful woman and forms the thought of illicit intercourse with her; is indebted to men for goods or money, and wishes them to die; if, when his requests and applications are not complied with, his anger vents itself in imprecations; if he sees others meeting with misfortune, and begins to speak of their misdeeds; or seeing them with bodily imperfections he laughs at them; or when their abilities are worthy of praise, he endeavours to keep them back; if he buries the image of another to obtain an injurious power over him; or employs poison to kill trees; if he is indignant and angry with his instructors; or opposes and thwarts his father and elder brother; if he takes things by violence or vehemently demands them; if he loves secretly to pilfer, and openly to snatch; makes himself rich by plunder and rapine; or by artifice and deceit seeks for promotion; if he rewards and punishes unfairly; if he indulges in idleness and pleasure to excess; is exacting and oppressive to his inferiors; and tries to frighten other men; if he murmurs against Heaven and finds fault with men; reproaches the wind and reviles the rain; if he fights and joins in quarrels; strives and raises litigations; recklessly hurries to join associate fraternities; is led by the words of his wife or concubine to disobey the instructions of his parents; if, on getting what is new, he forgets the old; and agrees with his mouth, while he dissents in his heart; if he is covetous and greedy after wealth, and deceives and befools his superiors (to get it); if he invents wicked speeches to calumniate and overthrow the innocent; defames others and calls it being straightforward; reviles the Spirits and styles himself correct; if he casts aside what is according to right, and imitates what is against it; turns his back on his near relatives, and his face to those who are distant; if he appeals to Heaven and Earth to witness to the mean thoughts of his mind; or calls in the spiritual Intelligences to mark the filthy affairs of his life; if he gives and afterwards repents that he has done so; or borrows and does not return; if he plans and seeks for what is beyond his lot; or lays tasks (on people) beyond their strength; if he indulges his lustful desires without measure; if there be poison in his heart and mildness in his face; if he gives others filthy food to eat; or by corrupt doctrines deludes the multitude; if he uses a short cubit, a narrow measure, light weights, and a small pint; mixes spurious articles with the genuine; and (thus) amasses illicit gain; if he degrades (children or others of) decent condition to mean positions; or deceives and ensnares simple people; if he is insatiably covetous and greedy; tries by oaths and imprecations to prove himself correct; and in his liking for drink is rude and disorderly; if he quarrels angrily with his nearest relatives; and as a man he is not loyal and honourable; if a woman is not gentle and obedient; if (the husband) is not harmonious with his wife; if the wife does not reverence her husband; if he is always fond of boasting and bragging; if she is constantly jealous and envious; if he is guilty of improper conduct to his wife or sons; if she fails to behave properly to her parents-in-law; if he treats with slight and disrespect the spirits of his ancestors; if he opposes and rebels against the charge of his sovereign; if he occupies himself in doing what is of no use; and cherishes and keeps concealed a purpose other than what appears; if he utter imprecations against himself and against others (in the assertion of his innocence); or is partial in his likes and dislikes; if he strides over the well or the hearth; leaps over the food, or over a man; kills newly-born children or brings about abortions; if he does many actions of secret depravity; if he sings and dances on the last day of the moon or of the year; bawls out or gets angry on the first day of the moon or in the early dawn; weeps, spits, or urinates, when fronting the north; sighs, sings, or wails, when fronting the fire-place; and moreover, if he takes fire from the hearth to burn incense; or uses dirty firewood to cook with; if he rises at night and shows his person naked; if at the eight terms of the year he inflicts punishments; if he spits at a shooting star; points at a rainbow; suddenly points to the three luminaries; looks long at the sun and moon; in the months of spring burns the thickets in hunting; with his face to the north angrily reviles others; and without reason kills tortoises and smites snakes:--
'In the case of crimes such as these, (the Spirits) presiding over the Life, according to their lightness or gravity, take away the culprit's periods of twelve years or of one hundred days. When his term of life is exhausted, death ensues. If at death there remains guilt unpunished, judgment extends to his posterity.
'Moreover, when parties by wrong and violence take the money of others, an account is taken, and set against its amount, of their wives and children, and all the members of their families, when these gradually die. If they do not die, there are the disasters from water, fire, thieves, and robbers, from losses of property, illnesses, and (evil) tongues to balance the value of their wicked appropriations. Further, those who wrongfully kill men are (only) putting their weapons into the hands of others who will in their turn kill them.
'To take to one's self unrighteous wealth is like satisfying one's hunger with putrid food, or one's thirst with poisoned wine. It gives a temporary relief, indeed, but death also follows it.
'Now when the thought of doing good has arisen in a man's mind, though the good be not yet done, the good Spirits are in attendance on him. Or, if the thought of doing evil has arisen, though the evil be not yet done, the bad Spirits are in attendance on him.
'If one have, indeed, done deeds of wickedness, but afterwards alters his way and repents, resolved not to do anything wicked, but to practise reverently all that is good, he is sure in the long-run to obtain good fortune:--this is called changing calamity into blessing. Therefore the good man speaks what is good, contemplates what is good, and does what is good; every day he has these three virtues:--at the end of three years Heaven is sure to send down blessing on him. The bad man speaks what is wicked, contemplates what is wicked, and does what is wicked; every day he has these three vices:--at the end of three years, Heaven is sure to send down misery on him.--How is it that men will not exert themselves to do what is good?'
