《太平经合校》Vol. 7

On Monthly Establishment and the Order of Qi

In calendrical reckoning, when the yuejian (the stem–branch that marks the start of a month) falls on certain inauspicious positions, it is called po dahao (“breaking the great drain”). When it clashes with diwang qi (the upright, life-giving qi associated with the sovereign), names such as si, wang, and mie (“death,” “perishing,” “annihilation”) apply—all of them ominous.

When yuan qi (primordial qi) assigns positions, diwang qi ranks first: it is exalted and must not be lightly assumed or violated.

After the monthly establishment comes the first position called bi (“closure”). Bi means Heaven blocks what lies ahead: yin qi and xiu qi (resting qi) fear pushing forward, lest they commit crafty wrongs and disturb the sovereign’s constructive qi—so what follows must be sealed off.

Kai (“opening”) accords with the Way of Heaven—Heaven does not wish to harm people casually. Opening what lies behind is instruction for xiu qi; if there are treacherous persons, Heaven also allows them to withdraw through that opening. If they still do not withdraw, they must be shou (restrained); once restrained, they are questioned; questioning that fixes guilt becomes crime; guilt that cannot be cleared invites deadly peril. Hence the fifth position after monthly establishment is wei (“peril,” near death), and the sixth is po (“breaking”)—what the tiandou (the celestial Dipper system) breaks marks death; kui (the Dipper’s leading star) presides over death and extreme danger.

Thus diwang qi arises from shaoyang (Lesser Yang), while taiyang (Greater Yang) constantly guards the doujian (the Dipper’s establishment position); si qi (death qi) arises from shaoyin (Lesser Yin), while taiyin (Greater Yin) constantly guards the Dipper’s kui. In the six positions after monthly establishment, Heaven often orders xiu and kong (emptying); together with diliu (“earth six”) they share po—where the celestial Dipper breaks, there is death—so kui governs death and peril. (This passage in the source repeats the same reasoning for emphasis.)

The next six positions are also often at rest and empty together with Heaven, and share qi with Earth, governing bicang (sealing and storing) and yinnang (concealment). Treacherous insiders, external robbers, and evil ghosts dwell in that zone alike; one must not rashly open or activate it.

The Worthy and “Before / After the Dipper”

Ancient worthies cherished life; their qi all belonged douqian (“before the Dipper”), moving with the Way of Heaven—so their days were auspicious and full of sheng qi (generative qi).

Crafty, yin-natured thieves and wicked evildoers all resemble yin qi; they belong douhou (“after the Dipper”)—so their days decline and what they do tends toward misfortune.

The Three Unifications and Chengfu

Yuan qi, vague and self-so, congeals as one and is named Heaven; dividing again, yin forms Earth, named “two”; Heaven above and Earth below, yin and yang unite and give birth to humankind, named “three.”

The santong (three unifications: Heaven, Earth, and humanity) jointly nurture; growing and sustaining the myriad things is named cai (wealth / sustenance). From cai comes yu (desire); from desire, xie (deviance); from deviance, jian (treacherous wrong); from treachery, hua (cunning); from cunning, hai (harm). When harm does not stop, disorder and ruin follow; ruin that does not stop cannot return to order; at extremity one reverts to the root—hence the name chengfu (inherited burden: calamities passed down and borne across generations).

Heaven’s Dao itself has no partiality or favoritism: when it meets people who are not fit for their role, the realm falls into disorder; when it meets the worthy, the realm runs smoothly. In antiquity, emperors and kings could only see the Dao flourish if they gained worthy people to assist them; they did not dare keep foolish or inferior men as close attendants. That is why this scripture should be handed over as soon as possible to a ruler who possesses supreme De (Virtue/Power) so that it may be put into practice.

Those who are thoroughly clear (dongming—“seeing through to the truth”) have light; they use the mutual resonance of the Three Qi (heaven, earth, and human qi—or essence, qi, and spirit) to inquire and test matters. When ten out of ten divinations hit the mark and everything proceeds as it should, that is first-rank clarity—such a person can serve as the emperor’s aide. When nine out of ten succeed, with one qi in disorder and the pattern not smooth, one can assist feudal lords. When eight out of ten succeed, with two qi in disorder and the pattern not smooth, one can only handle affairs for ordinary people. Below that is what is called disturbing Heaven’s Dao: grievances and knots of injustice are sure to arise; ghosts, spirits, and strange beings all hide and do not appear; there is no way to govern, and the qi of great peace cannot be harmonized.

If you wish to attain the Dao, you must read the scriptures and reflect on their meaning. Seeking the Dao takes stillness (jing) as the root; constantly accumulating Jing (essence) is the gateway to connecting with Shen (spirit). When the Five Virtues (benevolence, righteousness, ritual propriety, wisdom, and trustworthiness) are in harmony, you can perceive the hun and po (soul aspects); when mind and spirit are clear, the great Dao reveals itself. To know safety and danger beforehand and to observe the four quarters—then the myriad spirits will gather like clouds. Only one who can keep at this without ceasing is a ruler of long life.

The great Dao does not rely on brute force. Keep the body like dead ashes while guarding the hun-shen (soul-spirit); when the hun-shen does not leave, life can be long. Round and round it goes, the circle without end. If you abandon the root and chase the branches, the Dao brings calamity; the people lose the Dao and cannot reach completion. Follow the true words without error and take clarity and stillness (qingjing) as the foundation—not spending money. Revere the enlightened master (mingshi), obey the master’s teaching, and you will not die. The fool who goes against the teacher shares a doorstep with ghosts, cannot enter the correct path or the gate of fortune, and when spirit goes it does not return—the flesh rots and only the name remains, life is exhausted, and one reaches the end of the road in utter destitution.

Methods for ordinary people (cultivation gates anyone can use) all arise from the inner mind and follow their own law; taking solid depth (steadiness and substance) as the root, one can behold the spirits (Shen) and preserve life, and need not grieve—for Shen dislikes toil and violence; one should settle the heart and fix intent, and must never die suddenly in a burst of excess.

Long sustained stillness makes the myriad ways of Dao appear of themselves; one may endure without dying, sharing the Heaven’s end. Practice must seek harmony and accord, merging with the Dao; the sage holds fast without slackening, and all undertakings reach fulfillment.

When worldly thoughts are cleared, one meets the spirits; one may ride clouds and drive dragons, dwelling with Leigong (the thunder lord); the body transforms into spirit, in form like Taiyi (the supreme sovereign who governs the ten thousand things). Read the scripture closely and do not break its measure.

The way of refined contemplation succeeds in a silent chamber (a still room); without seeking rank, intent grows daily more subtle; obscurity opens into luminous clarity, bright as noon. Before learning, it was like seeing lacquer in the night (blackness with nothing visible); east, west, south, and north all confused, trapped within the room. Even sages would tremble with fear, the heart alone shuddering.

When the Five Guardians (guarding Jing, Qi, Shen, and the rest) are strong, one does not die; content with poverty, delighting in low station brings long endurance. To seek nobility while still base obstructs the Dao; high office and heavy stipend—do not grasp for them in vain—forcing oneself toward rank, the Dao at once perishes; better to rise from bed only to dwell long in rest upon it.

Abstaining from food yet self-luminous, every evil departs and calamity keeps its distance. Guarding stillness without cease, one does not lose life; one may long live and long practice, never willfully fall into disorder.

Seeking the Dao without stopping makes one king of the Dao; methods of healing and sustaining life differ in every direction, unlike worldly affairs yet not mutually blocking. Those above cherish life, and the people’s lives run long. Popular teaching says that upon the Dao there is a benevolent king; the sagely ruler ponders the Dao, transforming those below so virtue flows, making the people pure and honest, never knowing calamity; that the people do not die is the illumination of those who rule above.

When those in high position lack a wise ruler to teach and transform them, the Great Dao cannot be put into practice. People refuse to cultivate the Dao and instead delight in weapons. When there are unfilial sons in a household, the family line collapses. Some lie in ambush along the road with arms in hand, seizing goods when travelers let their guard down—then magistrates live in fear and bandits roam unchecked.

The ruler should observe the people’s condition and govern with clarity: only when the sovereign loves benevolence will the people below seek long life. If those above are without benevolence, those below turn to crooked rivalry and early death, not knowing how to rejoice in life. The common people’s ignorance yet love of virtue in fact comes from the teaching and commands of those above.

When the people love the Dao, it shows their ruler is clear and enlightened; when they all wish for long life and to flee disaster, they are refusing ill-gotten food, holding to integrity, and keeping away from war. When the ruler sits at ease in wuwei (non-action), casts off ill omens, and the sage sovereign flourishes, the people draw close to one another; when grace reaches even the lowest and dullest, that is true kingship. Heaven’s Dao loves life and uses it to steady those on high; the lowest do not fight over the blessings of rank—then the realm is greatly fortunate and all return to the king.

(This passage closely repeats the previous one and may be a duplicate from transmission.) When the sage sovereign flourishes, the people are close; when kindness reaches the lowest, that is their king; Heaven’s Dao loves life to secure those above; the lowest do not contend for the ruler’s blessings—the realm is greatly fortunate and all return to the king.

When the people do not love the Dao, it shows those in power are not enlightened: they harbor treachery within while seeming bright without; they do not love establishing virtue but love weapons; fathers and sons are torn apart, wandering destitute by the road; they cannot attain long life, corpses piled into mass graves; unfilial sons in the home are like tigers and wolves. When those above lack virtue, the calamity of war reaches them; when the dullest hold sway as rulers, teaching cannot be carried out.

When the people widely love transcendence (xian), it shows the emperor is clear; Heaven sees his good order, grace flows downward, and even crawling insects and every breathing creature is touched by that light.

Heaven favors giving life, so the meaning of scriptures on the “Way of Heaven” (tiandao) stresses preserving life. Earth favors nurturing, so the meaning of scriptures on the “Way of Earth” (didao) stresses nourishing the myriad things. When people gather harmonious qi, delight in giving, and goods circulate through mutual exchange and generosity, that is the meaning of the “Way of Humanity” (rendao). In ancient times, those who sought learning always straightened the root first, then studied the principles.

It is like planting a tree: you must first choose good seed and plant it in good soil; then from root to branch, leaf, and fruit, the whole tree will be sound. The root is like the ben shi—the fundamental master; branches and fruit are like disciples. So in antiquity, learners always first recited and reflected on the “root” before studying the Dao. Only such training could align with the heart of Heaven (tianxin)—hence it was auspicious.

If the seed is poor and the soil bad, how could branches, leaves, and fruit be beautiful? Cultivation is the same: first rectify body and mind, set nature, intention, and Dao aright, and gather intention back into primordial qi (yuanqi); only then can you settle the body in peace. Reflect on ancient methods and what former masters practiced and upheld—then you can govern yourself. Fix deliberation and mind-intent at the utmost point, and naturally you will gain something. First let the physical form find rest, then act—like an infant swimming in water, not relying on brute force but on pure, upright goodwill. Consider carefully: why could the ancients alone enjoy long life and good order? They relied on the supreme Dao (zhidao)—using the Dao to rein in wayward thoughts and remove treachery and evil, with effects close to the miraculous. There is no need to chase the bizarre and strange. When the root is upright and you act from it, you accord with the heart of Heaven and do not fail the intent of Earth (diyi); the four seasons run their course and the Five Phases (wuxing) stay stable; descendants do not drag one another into debt and burden; each keeps utmost virtue (zhi de) and no longer makes evil their business.

The Perfected One asked: “What are meant by the Heavenly Jing, Earthly Jing, Human Jing, Dao Jing, Sage Jing, Worthy Jing, Auspicious Jing, Inauspicious Jing, Life-giving Jing, and Death-bringing Jing?”

The Spirit Immortal replied: “To earnestly cultivate and accumulate the true Dao—that Dao is the Heavenly Jing. Heaven loves to nurture and sustain the myriad things; the Dao likewise loves to give life, hence it is called the Heavenly Jing. To cultivate and accumulate De (Virtue/Power)—that De is the Earthly Jing. Earth loves to nourish the myriad things; De likewise loves to nourish, hence it is called the Earthly Jing. To cultivate harmony and take joy in giving and sharing with others—harmonious qi can circulate and connect between people; when people possess goods and wealth they should likewise circulate and connect with one another, so harmony is the Human Jing. To cultivate and gather the Daoist sayings of high antiquity, middle antiquity, and late antiquity is the Dao Jing; to cultivate and gather the writings of sages from high, middle, and late antiquity is the Sage Jing; to cultivate and gather the words of worthies from high, middle, and late antiquity is the Worthy Jing. What is transmitted by a teacher who is auspicious and good is the Auspicious Jing; what is transmitted by a teacher who is vicious and evil is the Inauspicious Jing; what is transmitted by a teacher who can preserve life is the Life-giving Jing; what is transmitted by a teacher who brings death is the Death-bringing Jing. Methods and norms are displayed by sages; the Great Dao is entrusted to human beings to spread and fulfill. If the teacher is auspicious, the jing is auspicious; if the teacher is inauspicious, the jing is inauspicious; if the teacher gives life, the jing gives life; if the teacher brings death, the jing brings death. The law is made manifest through sages; the Dao is lodged in people for its propagation.”

(Section title missing)

Enter the chamber alone and calmly ponder the root of the scriptures and the Dao. In daily coming and going, the worthy person grasps the meaning first; others follow, and so they enter the Dao together and keep far from crooked paths.

In chamber meditation, turn the five senses (eye, ear, nose, tongue, and body) inward to guard within. Align with yin-yang and with the three months of each season (meng, zhong, and ji) as if they were kin; move with the responding qi. Take as the constant rule following the four seasons, the Five Phases, and the changes of the heavenly Dao. Lose qi and you die; possess qi and you live—all things shift with qi, and among them the human way is most honored. Hence the five senses are set up and flourish with qi; the way of heaven rides on qi and soars, chief among the ten thousand things. The perfected person (Zhenren) gathers qi and collects spirit (Shen), so that in the end the Dao is always walked alone; the myriad people lose qi and die. What is lost is base; what lives is noble. Those who keep the Dao endure long and transform with qi. Heaven is the constant Dao—do not rush after fame and gain, and the Dao will move of itself. The Dao of heaven constantly gives life, without loss or death; the way of earth holds the two (yin and yang) and presides over death.

In antiquity, sages and worthies held office; middling adepts hid in mountains and forests; lowest adepts died like insects among the people. When the worthy read this book, they ponder these words deeply: first hardship, then ease—the body too is without harm. Keeping De (Virtue/Power) can complete the great Dao. When the body has already passed through the nine chambers (stages of cultivation), one becomes a spirit-person. Their thoughts differ utterly from ordinary people; morning and evening they never dwell on worldly affairs on earth—they long to hear celestial matters. Intent then turns to duties in heaven; only then may one descend through the nine chambers. Amassing essence (Jing), exhausting oneself in earnest cultivation, self-transformation, and changing one’s form—that is ascending to become a sage of heaven, no longer fit to handle the affairs of the common world. This principle is quite clear.

My book enables lofty adepts to attain life without showing themselves in the world; lowest adepts dare not act or speak rashly. My book is the Dao: it can probe human resolve to the end, so that the worthy and the unworthy each fulfill their capacity; until death there is nothing left to regret, and each completes their heavenly mandate. Those who wish for long life and joyful endurance should reflect on the meaning of the right Dao and may go forward. Those who do not delight in enduring existence should stay with worldly affairs and be content to limit their pleasure to the body alone—that is all.

(Untitled Section)

When you examine your own conduct with the method of “testing by action” (yanxing)—using your deeds as a mirror—you can see clearly what is worth keeping and what must be changed. So-called “worthiness” and “wisdom” may in principle embrace heaven and earth and exhaust endless classics, yet if they cannot truly extend life and preserve vitality, they are empty talk where name and reality do not match, not the possession of the great Dao. To seek only one’s own comfort in the world is a lesser aim.

It is also said that masters who specialize in fangshu (methods and techniques) and fashu (ritual arts), over time, often come themselves to a dead end. Disciples may master astronomy and geography, describe every aspect of the ten thousand things, and collect the books of every school, yet cannot serve their parents or honor their ruler—such “knowledge” brings no benefit to being human. Reflect on these lines, and fortune and misfortune, blessing and calamity can in fact be inferred from them. Through such brief practice and self-examination, one can see for oneself gain and loss.

Note: In Daoist canon editions this piece is often marked as “title missing”; the heading is lost. The two passages overlap slightly; the translation above follows the more complete section and merges repeated ideas. Terms such as yanxing (testing the heart by deeds, mirroring oneself in action) and xianming zhi (worthiness and wisdom, often paired in the text) are glossed only where needed, without extra commentary beyond the text.

Question: What matters most in learning?

Two matters are set out clearly here so one can see what is gained and lost. Since heaven and earth were opened and formed, two things have been most urgent; other things may be known or not known. What heaven and earth and the sages value and ought to be vigorously promoted—longevity and filial piety are most urgent.

• Longevity: sharing lasting blessing with heaven and earth.
• Filial piety: sharing the power to nurture and transform with heaven and earth.

Therefore: longevity is long life, in resonance with heaven’s Jing and Qi; filial piety is receiving from above and yielding below, in resonance with earth’s virtuous resonance. When these two accord with the intent of heaven and earth, misfortune naturally vanishes. To ponder this deeply is the way of Great Peace and the key to long life.

Those who wish to do good and wish to preserve life are few. Thus:

• Parents: the root of life;
• The ruler: the gate by which rank and honorable titles are granted;
• The teacher: the source of wisdom and the work of learning without end.

These three are the gates of De (Virtue) and the Dao: parents transmit the lineage of yin and yang of heaven and earth; the teacher understands the intent of heaven and earth and unties the knots of all affairs; the ruler should uphold heaven and earth and follow yin and yang, taking ordered Dao as the constant. So these three are also the gates of Xing (nature) and Ming (life). Ponder these words deeply, and myriad harms can be removed.

Longevity and filial piety are what the spirits favor; without longevity and filial piety, a hundred calamities converge. This Dao is natural—it needs no forceful effort. To know its effect, it responds according to the good and evil in the human heart. The heart plots within, and there is a response without— to know this Dao, look at how right and wrong influence what answers. The heart takes intent as the gate of fortune and misfortune.

In ancient times, the Dao of the sovereign in Great Peace lay in this: when the ruler’s heart was good, ministers were good; when the ruler’s heart erred, ministers erred as well. Mind and intent are the pivot of heaven and earth—they must not be moved rashly, or harmonious Qi is disturbed and disasters arise day by day.

Plain-Language Reading

I am like you true ones: our nature and life both depend on heaven and earth. If I kept my mouth shut, or stopped halfway through what I had to say, heaven and earth would harm me along with you—so even when I speak, I dare not stop casually halfway. Let me explain fully for the six true ones: you have newly left the grotto abodes; bearing heaven’s charge, you can remove heaven’s afflictions; bearing the charge of a ruler of virtue, you can dispel disaster and secure life. The six true ones should speak their meaning to the full and say all they can, so the Dao is not choked off.

“Your command is obeyed. What the Celestial Master orders, we dare not hold back even the wit of mice and sparrows—we will speak it all without stopping.” “Very good.” “As commanded.”

What the world fears now is a closed mouth—no one dares speak rashly. Sun, moon, and the calendar of stars draw near the spirits of the celestial ranks, yet even they fear one another: when the sun rises, the stars hide and dare not show their faces, in awe of its power. Within the four borders, if there is a harsh emperor, the realm trembles; however far from the capital, people fear the edict and dare not speak. Where a province has a domineering chief official, the whole province dares not speak; where a commandery has one, the whole commandery dares not speak; where a county has a hard local magistrate, the whole county dares not speak; where even a ward or a hamlet has a tough hamlet head, not even the people under that hamlet dare speak. That hamlet head is among the lowest of clerks—how much more so the officials above him? All fear harm and only seek to save themselves; though they have good intentions, they dare not report upward, and the Dao is cut off and stops right there.

Today, if one li has a strong person who always enforces what is right in that li, the whole li still will not speak for fear of him, lest they later suffer grudges and injury. If one household has someone with a fierce martial spirit who always runs the home, even that one family will not speak for fear of him.

Even within a single family, where blood ties and affection ought to matter most—people born of the same stock and lineage—mutual suspicion and fear can run this deep; how much more so between people separated by many generations? Since high antiquity, from the middle age onward, the world has largely turned away from virtue and the Way (de and dao), and has instead governed all under Heaven mainly through intimidation and force. Within one household, fear already silences honest speech; when kin who share one bloodline and one kind still dread and distrust each other to this extent, what of those who live in different ages? From the middle age until now, virtue and the Way have been widely lost, and rule by terror and might has prevailed—so that even within a family, people dare not speak freely.

From the middle age on, people have often abandoned virtue and the Way and relied instead on terror and force. Those who coerce with power threaten that anyone who does not submit will suffer grave harm later—harm so deep that it reaches their descendants. For that reason, though the common people see heaven-sent disasters and strange omens and are afraid at heart, they are held in check by those who rule them nearby and dare not speak out of turn. Such arbitrary, overbearing rule has hardened into custom, passed down generation after generation. In the late age it grows worse still: if someone tries to submit a memorial straight to the emperor, those nearby who hold power over life and death kill him at once; if they do not strike immediately, they will later pass word through layers of patronage until harm is done. Officials and subjects therefore seal their lips and endure in secret; though they see grief, injustice, and wicked deeds, they dare not report upward. Thus the present ruler, though he thinks himself wise, is in fact wholly cut off from what is really happening—and the growing number of heaven’s warnings is clear proof.

The people are born of their parents and receive their mandate from Heaven and Earth; they take Heaven and Earth as parents. When they see disasters, changes, good and evil in the cosmos, these are signs that Heaven and Earth wish to speak to humanity and make things known. People are already afraid, and those to whom they are tied locally will punish them if they reveal the truth; so they warn one another, turn together away from Heaven and Earth, and cut themselves off from them—blocking what our sovereign of Heaven and sovereign of Earth would say from reaching the throne. They jointly obscure and wrong Heaven and Earth so that words cannot get through; Heaven and Earth long bear resentment and sorrow with no redress. The ruler today may be called sacred, yet he is only one man: the spring lies here, while he sits beyond a hundred layers of people and ten thousand miles away. Within those hundred layers, even those who wish to carry messages forward are coerced by those near at hand and cannot arrive.

The Heavenly Emperor in relation to heaven and earth is like a sovereign in relation to the myriad people: even when one is benevolent and sage, if the people are robbed and coerced they fear and dare not speak; they can only look up at heaven and earth in dread—so how could an earthly ruler be more numinous than heaven and earth? Once, six True Persons (zhenren) met a fierce tiger in the wild. All stood frozen: they dared not move, dared not speak, dared not turn their heads, dared not even close their eyes—such is the way people are cowed by terror.

The six True Persons said: “Heaven alone has long been sick with bitter wrongs; words cannot get through. Though we turn strange omens into speech, what is blocked below cannot reach above, and distress only piles up. Now the wind has charged us True Persons, again and again, to carry out the decree.” The True Persons were awestruck, for it was a mission from heaven. In awe of heaven’s majesty, I have pondered the heart of the matter for you and set it out fully.

The six True Persons asked what was most severe and why. They said: “For seven days and seven nights we recited and wrote our account; we met three times to discuss it and three times saw shooting stars—we took that as heaven telling us to go and ask. Also, all six of us tried to ingest qi but could not swallow; it reversed upward; our ears and eyes swam and darkened. We looked at one another in wonder, talked it over, and were greatly alarmed—only the Celestial Master (Tianshi) could explain it.”

The Sage said: “The ancient transformations of the True Persons carry the full meaning; thus one comes to know the scripture of the three paths (sandaoshu). The True Persons assembled and again encountered blockage—what does it mean? I wish to hear the decisive explanation.”

The scripture says: the nine orifices mirror the division of the nine regions (Jiuzhou).

Those in lower positions today show no loyalty, going against the Way of Heaven and Earth, obscuring the emperor’s clear judgment, and leaving him in distress—often blaming himself for poor governance, restless and anxious—while together they falsely claim to align with Heaven’s will. If Heaven and Earth were truly pleased, the ruler’s life could be extended; instead, those below are disloyal and turn against Heaven and Earth, blocking what the emperor sees and hears, keeping him in sorrow, often reproaching himself for misrule as disasters and portents multiply, danger without rest—all from unfilial conduct, disloyalty, lack of faith, and great rebellion. By law such offenses should not be covered by amnesty; why then impose punishment again?

(Beginning) The words of Heaven’s Dao cannot rise to be heard above; Heaven and Earth are greatly angered; bandits harm the ten thousand things, even wounding Heaven and Earth itself, making it a year of great calamity. The state severs itself from the wise and clear and becomes a land of grave peril. This guilt is too vast to recount in full, hence crimes deserving death beyond measure. (End)

Do you, Perfected One (Zhenren), understand?—“Yes, yes.”

“Good—you already know. I dare not withhold (the truth) because I see you six come to ask your business and know you are messengers of Heaven; you are all Perfected Ones, so I dare not withhold. Do you understand?”—“I understand.”

Plain-Language Reading of the Taiping Jing

（Response） Yes, I understand.

Nowadays one must not let certain labels mislead those above. When a ruler of virtue sees documents, he should order those who submit memorials: reward those with great merit according to their virtue. Then everyone under Heaven will rejoice and willingly give full loyalty and effort; they will all submit memorials together—one lone voice must not suffice; the group must deliberate together. If only one person speaks, it may be empty, flattering, or deceitful, and those above will lose the true picture—such a grave error must not be heeded.

Year after year people submit memorials; often they can be trusted, and there is great merit in this. When superior scholars gather in number, they often still feel the group is too small; if only two or three cluster together without reaching those above, the truth above is still lost—such a grave error must not be heeded. Memorials year after year are often trustworthy and carry great merit. When superior scholars assemble, they often wish for more people; when two or three gather, there is inherently more room for fraud and falsity—if there were no fraud, why would it be so?

（Question） I wish to hear this in detail.

（Answer） When many people are involved, those who memorialize fear one another and pass word among themselves, dreading exposure and being caught out; they then deceive those above, while others rush to report first—so everything must be verified as true before they dare speak; what is untrue they dare not say; nor dare they conceal, all fearing later accountability. Thus what is submitted can all be trusted. It is like a hundred households in one li conspiring together: among men and women, old and young, someone will always leak; neighbors will always find out. The worthy in the li who fear trouble dare not hide things, lest they be implicated and punished. How much more so for a province, a commandery, a county, a township, a ting—when something extraordinary happens in a commandery, how could it be hidden? Others will still seize on it and report; good and evil both come to light; Heaven then rejoices greatly, calamities are removed, as if washed away by flowing water.

（Question again） How much more for province, commandery, county, township, and ting—when a commandery has something extraordinary, how could it be concealed? Others will still inform on one another; good and evil all emerge; Heaven rejoices greatly and calamities are removed, no different from flowing water. Do you understand, my child?

（Answer） Yes, yes.

（Continuation） Again, when many gather to deliberate, no one dares to deceive: if one or two wish to deceive, the rest will not follow; if someone tries to deceive and is not believed, the group at once records it together and memorializes upward.

Those who act in this way are great rebels who betray Heaven and Earth, deceive the sovereign, and engage in fraud. Heaven detests them, and people abhor them; their guilt cannot be pardoned. “Do the Perfect Persons understand?” “Yes, yes.”

“Go. You have already awakened. You have already submitted your memorial petitions (official documents presented to the court). After you return home, if anyone resents your mission of presenting those memorials, whoever seeks to harm you by memorial petition—their names shall be entered on the left register, called the Grievance Ledger (yuan zhang), and guilt shall still not be cleared. If it is so, then the Three-Path Memorial System (the institution by which petitions reach Heaven, Earth, and the sovereign through three open channels) will flow unblocked, and no one will dare to obstruct or cut it off. Then Heaven and Earth will be pleased, the calamities the sovereign undertakes to bear (chenfu) will be greatly removed, and all under Heaven will be at peace; the Supreme Heavenly Qi (the upright qi of the highest Heaven) will all arrive to assist the sovereign of virtue in governing… not failing the Six Perfect Persons.” “Yes, yes.”

“Go. The Six Perfect Persons have advanced greatly in diligence, removing illness for Heaven and removing calamities for the sovereign at the assembly; their merit is already recorded in Heaven, and the king grows daily in clarity and strength; Qi will all arrive to assist the sovereign of virtue in governing… not failing the Six Perfect Persons.” “Yes, yes.”

“Go. The Six Perfect Persons have advanced greatly in diligence, removing illness for Heaven and removing removing calamities for the sovereign at the assembly; their merit is already recorded in Heaven, and the king grows daily in clarity and strength. The Six Perfect Persons’ goodness has already reached its full measure; you should strive onward, and be cautious—more cautious still!” “Yes, yes. We wish to ask one great secret instruction; may the Celestial Master (Tianshi) reveal it: we would know whether memorial writing and transmission (here, the writing and delivery that links the spirits above and the court below) truly passes in and out and fully harmonizes with the spirits—may we hear of this?”

This passage asks whether natural disasters and human calamities can serve as tests of whether governance is good or bad, and uses ju, li, and jie (several severe skin diseases) together with worms devouring people as analogies.

Main idea

In fact, nature gives clear signs; the Way of Heaven does not deceive. People also inquire of one another and hold one another accountable according to kind and circumstance.

Therefore a sovereign who possesses De (Virtue) should repeatedly send trustworthy officials among the people to ask: Are there people suffering from ju, li, or jie? How many? Record these facts in documents and report upward. If the documents are not yet complete or not yet properly aligned with the intention of the spirits, the people will still suffer on their own—as if surplus worms were still biting them. Worms biting people is precisely the use of “worms” to chastise and correct people. Below, there truly are officials and commoners without moral conduct; like worms, they in turn “eat people” (harm the populace). This is the verification of “using worms to govern people”: evil conduct is like a worm plague. If among the people there are none with ju, li, or jie, it means the good are in office, and such “worms” no longer remain. Judged this way, not one case in ten thousand fails.

(Question) Is it enough to explain this by ju, li, and jie alone? Is there more?

(Answer) All anomalies and disasters under Heaven arise with order and disorder; each kind of disaster has what can be done about it and what can be investigated. If you think carefully through the principle within, you will understand for yourself—why speak only of ju, li, and jie? Other portents and disasters also appear among the myriad things; among them, worms turning to bite people is the most severe, so it is taken as the clearest example.

(Disciple) Excellent! Without pressing the Celestial Master (Tianshi) with hard questions, we could not have learned this.

(Celestial Master) Consider what you Perfected Persons (zhenren) say now: you already understand, and are only being modest.

(Disciple) We dare not. We six have again received the Celestial Master’s strict instruction; each returns to quiet seclusion and ponders the essentials. Today the Celestial Master has documents submitted upward so that even servants and slaves must assemble, discuss together, and jointly submit statements on anomalies, good, and evil—is that not excessive? We wish to hear the meaning.

(Answer) Good! You six question Heaven on its behalf; you must be thorough and careful—this is what Heaven’s emissary has the Perfected Persons say. The reason even commoners and slaves must take part is that the realm as today’s institutions divide it: beyond ten thousand li, Heaven and Earth (Yin-Yang and seasonal order) differ; within five thousand li, there are again smaller differences; beyond a thousand li, local custom and qi (vital atmosphere) differ, and within five hundred li there are again smaller differences; beyond a hundred li, rain and overcast weather (climate) differ… (The original text may be defective here; the gist is: the larger the region, the greater the differences, so people at every level and of every status must report truthfully upward, and Heaven can then examine and govern according to fact.)

Reading notes (clarification only, no added doctrine)

• Ju, li, and jie: In antiquity often named together as grave skin diseases; here they serve as indicators of popular suffering and bodily calamity among the people.
• Worms eating people / worms governing people: This is not about literal insects, but about the morally corrupt harming the people like worms; anomalies and disasters are warnings and corrective measures from the Way of Heaven against misrule.
• Not one case in ten thousand fails (wan bu shi yi): Describes how reliable this correspondence is taken to be.

The foolish common people violate and cut off Heaven’s will, and Heaven and Earth are therefore greatly angered. The sovereign is the parent of the people and officials, yet the people and officials together deceive their parent, leaving the sovereign worried and distressed day after day; Heaven and Earth also grieve and fall ill over this, and so send down all kinds of strange omens and disasters in response to their children, hoping that people will understand the Way and gladly return to what is right.

The foolish common people violate and cut off Heaven’s will, and Heaven and Earth are greatly angered. The sovereign is the parent of the people and officials, yet the people and officials together deceive their parent, so that the sovereign is constantly trapped in worry and hardship and cannot govern in peace and stability—there is no greater offense than this. Since Heaven and Earth were opened and formed, the accumulated burden of wrongdoing (chenfu) has grown ever heavier, and for the most part it arises from this; hence the constant petitions and appeals from the people. Now a ruler of bright Yang virtue holds the throne; Heaven grieves over the world’s hardships, and therefore has sent me to convey these words.

(Response:) Excellent! Excellent!

(Continuing:) I now explain the principle to you, True Person. When a solar eclipse occurs under Heaven today, it is one of the greatest omens under Heaven; in some places it can be seen, in others it cannot. All disasters and strange changes under Heaven are Heaven and Earth speaking through the movement of Yin and Yang. Sometimes one kingdom cannot see it but one province can; sometimes one province cannot see it but one commandery can; sometimes one commandery cannot see it but one county can; sometimes one county cannot see it but one township or ward can; sometimes the township and ward cannot see it but ordinary people can; sometimes hamlet A cannot see it but hamlet B can.

Therefore when the ancient sages and worthies governed, even the lowliest persons were glad to report strange news and events, so as to align with the mind and intent of Heaven and Earth and also to secure their own peace. Thus governance in those days was often stable and in harmony with Heaven’s intent. Now the qi of Great Peace has arrived; if a single matter is handled wrongly, harmony is lost, and Heaven’s upright qi cannot reach the human realm—just as when foolish people drain the water to catch fish, the dragon has nowhere to show itself; that is the principle involved. Therefore the people must be widely encouraged to speak out, so that not the slightest thing goes against Heaven’s mind, and only then can the state be governed in stability.

When the common people organize themselves and submit written reports on what has occurred, and officials at each level also fear that the people might report late and therefore send clerks among the people to inquire into what they have seen and heard and report upward as quickly as possible, then calamities and anomalies will not go unreported. If things are done this way, sovereign Heaven and sovereign Earth will greatly rejoice and will protect and bless the sovereign.

How can one know this? There are signs to prove it: when Heaven is pleased, sun and moon shine with unusual clarity and the stars keep to their proper degrees and do not wander out of place—this is proof that Heaven is pleased; when Earth is pleased, the hundred streams flow in order and do not overflow at random, and the ten thousand things receive nourishment and grow well—this is proof that Earth is pleased. Do you understand, True Person?

“Yes, yes. The Celestial Master pities this dull student; through your generous kindness I have been able to ask every doubt I had. How should the people record calamities and strange events on the ground? I wish to hear the method.”

“Good. Your question is apt. When you see an anomalous sign, record it on the spot at the proper hour (branch days, morning and evening household times, and the like); at month’s end the people gather to consult together: what qualifies for reporting is reported, and what does not yet qualify waits until the next month if further calamities or anomalies occur, then is supplemented. County and district magistrates should also collect information from the people morning and evening; only then is deliberation proper and reporting done when it should be; what is not yet fit to report still waits for anomalies in the following month. In this way not the slightest thread of Heaven’s calamities and anomalies will be missed.

Clerks fear the people and the people also fear the clerks; each side holds the other in awe, and what is reported will mostly be true, not off by a hair’s breadth, so the sovereign can dwell deep in the palace without worry; ministers and common people, great and small, can all be loyal and trustworthy and convey the real situation upward, and none under Heaven will fail to rejoice.

If anyone obstructs or suppresses a report and keeps it from being submitted, that too must be recorded together—this often corresponds to treacherous ministers and disloyal, unfilial people who do not understand Heaven and Earth and jointly deceive those above, blocking the ears and eyes of superiors; that is a grave fault. Therefore such cases should be recorded and pursued along with the rest. Do you understand, True Person?”

The disciples responded in unison: "Yes, yes." Then someone came forward with a question, still seeking clarification: "Now that the six perfected ones have all turned their hearts in reverence and deeply pondered its meaning, only the Celestial Master’s local officers go among the people and have everyone jointly record calamities and strange omens. What exactly should be recorded together?"

The Celestial Master said: "Well asked! The six disciples’ questions are thorough and proper—they do not go against Heaven’s intent, nor do they fail a ruler of virtue. This is great merit toward Heaven and Earth; among all things in Heaven and Earth, nothing fails to receive this protection and care. The reason is that you inquire on Heaven’s behalf, and your inquiries are thorough and complete, without the slightest error. The meanings that Heaven and Earth, yin and yang, sun and moon, stars and the three luminaries, the Five Phases, the four seasons, spirits, and the myriad things wish to express—all can be understood by you. Therefore your merit is great. Do you understand?"

"We understand, we understand."

The Celestial Master continued: "Listen as I explain to the six perfected ones; please follow closely and record each point."

"We understand, we understand."

The Celestial Master said: "What are called great calamities and strange omens are Heaven and Earth’s great 'discourse'; middling calamities and strange omens are Heaven and Earth’s middling 'discourse'; small calamities and strange omens are Heaven and Earth’s small 'discourse.' If you wish to grasp the general idea, you may compare it to human affairs: great matters have great discourse, middling matters have middling discourse, small matters have small discourse. Whether large or small, there is always something to be said—they do not appear from nowhere; Heaven and Earth do not deceive people in vain. When one sees great auspicious signs and verifications, that is Heaven and Earth’s great joy; when one sees middling auspicious signs and verifications, that is moderate joy; when one sees small auspicious signs and verifications, that is lesser joy. When one sees great evil omens, peril, and ill fortune, that is Heaven and Earth’s great anger; when one sees middling evil omens, peril, and ill fortune, that is moderate anger; when one sees small evil omens, peril, and ill fortune, that is lesser anger. If things are ordinary, with neither good nor bad change, that is the normal state—Heaven and Earth are neither especially pleased nor especially angry. Do you know this?"

"We understand, we understand. Calamities and strange omens, whether large or small, must all be recorded without the slightest omission. Small evil omens, peril, and ill fortune are Heaven and Earth’s lesser anger."

In a passage from the Taiping jing where a Zhenren (Realized Person) speaks with someone:

When things remain pingping—even, centered, and ordinary—there is neither the prodigy of “getting better” nor the prodigy of “getting worse.” Precisely because of this ordinariness, Heaven 〈zhi〉 (here perhaps: rests in the ordinary and does not act recklessly) is neither especially pleased nor especially angry. The Zhenren asked, “Do you understand?” The other replied, “Yes, yes.”

He asked again: “Disasters, anomalies, transformations and strange occurrences—record them all, large and small, without the slightest omission. Why must the record be so detailed?” The Zhenren answered: “How dull you are, Zhenren! Wrongs, however small, will show themselves in the end; good and evil, great or small, should all be seen and known. Good deeds must be written down for their merit, so that goodness outweighs prodigies; faults must be rebuked again and again—only then does this accord with the mind of Heaven and Earth. If you want to know the effect: Heaven is like the ruler among human beings. If a single small word is not heeded, there is a little resentment; if words of middling weight are spoken and still not heeded, resentment grows; if still heavier words are spoken, harm follows. Therefore everything, large and small, must be recorded—you must not let Heaven and Earth accumulate hatred and anger.”

The other said, “Excellent! I wish to hear the meaning of recording these matters.” The Zhenren said: “Record transformations, prodigies, disasters, and illness, in all their sizes and numbers; record irregular wind and rain, and whatever people and the myriad things suffer and sicken from, in all sizes—gather to deliberate and write it down. The aim is to…” (The following repeats the earlier theme in substance: so that Heaven and Earth do not harbor hatred and anger.)

Again he said, “Excellent! I wish to hear the meaning of what is recorded.” The Zhenren said: “Record the size and number of transformations, prodigies, disasters, and disease; record extraordinary wind and rain; record the scale of the people’s and the myriad beings’ suffering and illness—all is to be jointly deliberated and recorded. Why must everyone record together? So that officials may know one another’s strengths and weaknesses, and the common people may know one another’s strengths and weaknesses: those who live near mountains and mounds know changes in mountains and mounds; those who live near markets, cities, and walls know changes in markets, cities, and walls; those on level ground know changes on level ground; those by water and low fields know changes in water and low fields. High and low, inner and outer—all can be known, and mistakes will not be made. This is the method that directly brings Great Peace (Taiping), and the method a monarch should use without losing the Great Heart (the great mind that accords with Heaven and Earth). Do you understand, Zhenren?” He answered, “Yes, yes.”

The Zhenren said, “Enough—you understand. Since Heaven and Earth opened and unfolded, the reason calamities have so often been chenfu (borne and accumulated as inherited guilt) is that people have not used the method to bring Great Peace and the monarch’s way of not losing the Great Heart.” He asked again, “Do you understand, Zhenren?” “Yes, yes.” The Zhenren said, “Enough—you understand.”

Therefore Heaven often protects the good, and the Dao also wishes to attach itself to people of De (Virtue/Power); Heaven will not protect the wicked, and the Dao will not cling to those who are foolish and closed off. For this reason Heaven often instructs zhenren (Real Persons who receive the Dao, transmit its methods, and speak on Heaven’s behalf) to entrust its principles to rulers who possess De.

The purpose of Heaven’s recording every anomaly and disaster—great or small, good or evil, near or far, internal or external—is to enable the ruler above who has De, together with the assembly of worthies, to trace back to what gave rise to the anomalies. All the strange events and disasters under Heaven arise according to their affairs and in line with their categories of conduct; when the worthies gather to deliberate, apply their minds to grasp the meaning, and then examine and compare matters by type, they can understand the principle involved. Then Heaven and Earth will greatly rejoice, and the sovereign will be greatly secure; when De reaches the spirits, nothing fails to respond.

To see the great proof: the afflictions and troubles of the realm, and all anomalies, can be entirely removed; officials and people are all good; they act in accord with the imperial edicts without the slightest deviation; those below do not deceive those above—this is clear proof. Where much harm remains, deception is likewise great; where little harm remains, deception is small; where no harm remains, there is no deception. One should calmly review what is memorialized from below and use it to measure whether officials and people are loyal and trustworthy; verify by the facts, as clear as facing a bright mirror or speaking face to face.

Real Person, if you practice the Dao in this way, Heaven assists the superior person of De above; this too is the bright mirror for governing the realm. Real Person, do you understand? The Real Person answered: Wei wei (yes, yes).

Real Person, go quickly and urgently deliver this to the ruler of superior De above: if only one person memorializes alone, it is called “submitting a lone document”; if governance is entrusted to a single letter alone, it is called “great deception”—it forms a great grievance with August Heaven, and the way of Heaven will therefore often fall into disorder.

Two people submitting a memorial together is called “Great Yin”—two people collude in wrongdoing and cover for each other; sometimes they share private grudges yet submit together, and the whole affair is false. This harms Earth (the way of earth) and throws the earthly order into chaos.

Three people submitting together is often still untrue: the three coordinate, egg each other on, and memorialize together out of shared private anger, using public business to settle private scores, colluding to deceive superiors, opposing Central Harmony (the qi and balance between Heaven and Earth) and throwing harmony into disorder.

Four people submitting together—among them someone often speaks falsely out of fear, is caught by others, and whether the charge is true cannot be settled; it may look somewhat real yet is not trustworthy—this disturbs the Four Seasons (the cycle of spring, summer, autumn, and winter).

Five people submitting together—seemingly true yet not fully believable—this disturbs the Five Phases (Metal, Wood, Water, Fire, Earth).

Six people submitting together—close to truth yet still not fully believable—this disturbs the Liuhe (the overall harmony of the six directions—above, below, and the four quarters—and Heaven and Earth).

Seven people—the memorial seems believable; eight—closer to truth; nine—closer to the facts; ten—again slightly less so (the original text is defective here).

Someone asked: “Why does the Celestial Master today suspect so much? We wish to hear the main point.”

Answer: “Suspicion is heavy because in the five directions there are often crafty people who each harbor private grudges and use public business to settle private scores; they can collude and practice fraud on a large scale; wrongdoers disturb the Way of Heaven and Earth and also mislead what reaches above, so one dare not lightly believe completely. Therefore one must have everyone—old and young, worthy and unworthy, men and women, even slaves and maidservants—great and small assemble to discuss together, and must not allow falsity or using public office for private ends. In the assembly, if someone’s heart is uneasy and speaks plainly, or there is an incompetent person, someone who cannot control his mouth, or an elder whose allotted years are nearly spent and who no longer holds back, or women, children, and slaves and maidservants, all must be decided together with the group—likewise no falsity, no using public reports for private revenge.”

In gatherings, people often lose their composure and blurt out what should not be said: some are simply unworthy characters; some cannot control their mouths or keep secrets; some are old, with little time left, and no longer care what they say; some are women or children who speak casually and cannot keep confidence. When such people come together, wicked schemes easily arise. Once matters leak out, illicit dealings can often be traced clearly; when the truth comes to light, the mind of Heaven and Earth can return to harmony. Does the Perfected Person understand this principle? “Yes, yes.”

The reason ancient sage-kings generation after generation bore guilt and responsibility was that governance often went against the mind of Heaven, and calamities spread without end. What ought to have ended would rise again; August Heaven was unsettled; harmful evil qi and disease were many, and people’s lives were short. Great joy lasted only a moment, and when joy peaked it turned to ruin—the greatest root of disaster lay here: cunning people together defied Heaven and Earth and deceived the sovereign. People are meant to take Heaven and Earth as their fate and the sovereign as their parents, yet fools turn against that fate and also deceive their parents. Therefore Heaven and Earth together detest them, and the sovereign detests them as well. By law they deserve death, and remaining guilt extends to their descendants for generations.

Thus calamities never cease, harm grows daily, human life grows shorter, and the ten thousand things are constantly in disorder—the fundamental fault lies in this. Has the Perfected Person deeply awakened and fully understood? “Yes, yes.”

You can say you have understood well enough. That is why I know August Heaven (the honorific name for Heaven, here meaning the supreme Way of Heaven) deeply hates and abhors evil—which is why I had this scripture written again in duplicate (repeated and layered), in order to make good and correct what was incomplete (the original text here has missing characters). “Lose one item, and one item can still be raised up” (if one place is omitted, another can still supply it; what was lost before can still be recovered later)—yet matters of this kind are especially weighty, and Heaven loathes them all the more. I know its (missing text), and use it to make known and command the Zhenren (realized ones who receive the Dao and transmit scriptures on Heaven’s behalf), entrusting it to the ruler of supreme De (a sovereign whose virtue aligns with the Dao and who can practice the Way of Great Peace)—if he can follow it, the effect is no different from the spirits themselves (equivalent to direct divine intervention), and Taiping shanghuang zhengqi (the supreme correct Qi of the age of Great Peace—here the righteous Qi of Heaven’s order and the governing principles of a well-ordered world) will gradually be established and arrive of itself. My scripture dares not fail Heaven and Earth, fail the ruler of supreme De, fail the moral sovereigns and people of later ages and the lower antiquity, or fail the myriad things; once it is put into practice, effects appear at once (immediate results).

“Excellent! May I ask: why does one person’s memorial throw Heaven into disorder? Why do two people throw Earth into disorder?”

“This is because each comes from its own lineage (family transmission, master–disciple line, or each distinct category), and those whose written plans and mandates correspond mutually stir and respond to one another (writings of the same kind echo and call to each other)—this is the natural law (the inherent principle of the Way of Heaven). Do you understand?”

“Yes, yes.”

“Go; you already know. Affairs under Heaven each follow their kind (category; like responds to like in Qi).”

“I wish to ask the Celestial Master (Tianshi): if we act according to this scripture now, can we fully carry it out and verify it (implement it thoroughly and prove it in fact) so that all under Heaven will trust it?”

“We can; all under Heaven will trust it.”

“I wish to hear the reasoning within.”

Note: In the original, a passage about “entrusting to the ruler of supreme De… immediate effects” appears almost twice in a row, likely from duplicated copying in transmission; this interpretation treats it as one complete statement. Where characters are missing (□□), they cannot be restored; only the sense around “make good,” “command the Zhenren,” and what follows is retained.

The Perfected One then explained the essentials of governing the world. He said: those who preside over affairs today also fear that the people will leak the truth and thereby invite the “Six Examinations and Inquiries” (liukao wen); because of this, superiors can win trust. The people likewise fear that the county magistrate will seize on their faults, so they report faithfully and win trust in the same way. County magistrates, superiors, and residents also fear that when someone goes elsewhere to submit a memorial, the matter will be traced and the “Six Examinations and Inquiries” invoked—so superiors can be trusted; the people again fear the magistrate holds their faults against them and likewise trust. County magistrates, superiors, and residents also fear that memorialists who travel to other places know their shortcomings, and thus they trust. Those who travel to submit memorials also fear that the county head, officials, and residents will catch their faults, and they trust in the same way. Each side restrains the other; no one dares speak recklessly, and little stays hidden. Hence the rule that three parties must submit memorials: the county magistrate, the residents, and the traveling memorialist must match daily in all three places without the slightest discrepancy. The Dao is wondrous in just this way; may those who hear grasp it.

Someone asked: “When and where should those who gather for deliberation assemble?” The answer: “You ask well. Record all of this under the Taiping lai shan zhi zhai”—the Taiping Way’s assembly hall where good and evil are weighed. They asked again: “Why must it be precisely there?” The answer: “If there are extraordinary prescriptions or unusual texts, they may be delivered to the Taiping lai shan zhai; below that venue good and evil are deliberated jointly, and affairs from all quarters are memorialized upward together. If someone, after a decision in council, goes back on it and stops, or is blocked by others, the memorialist must, on the fang-dao—the path and procedure prescribed by the Way—halt the original intent and be charged according to what was concealed. Conducted thus, affairs under Heaven can be settled and the emperor can long enjoy ease.”

Again they asked: “Excellent, excellent! The Celestial Master’s (Tianshi) written orders have piled up in great number—where should they all be sent?” The answer: “Such documents go only to the upper level where they are to stop. If a memorialist on the fang-dao halts the original intent, he is questioned on the basis of what was hidden. Done this way, the realm is already secured and the emperor already roams at leisure.” Again: “Excellent, excellent! The Celestial Master’s writings have accumulated in great number—where should they all be delivered?” The answer: “What is solely for memorializing upward stops at the top; whatever goes out for the sake of affairs under Heaven goes out entirely. Do you understand?” “I understand, I understand.”

The Perfected One said again: “Go. A ruler of supreme virtue—Heaven itself gives him a sage heart; from that come spontaneous good intent and spontaneous good ordinances and rites. This is the law of Heaven, without the slightest deviation. Matters cannot all be written down; one is constantly burdened by the flood of documents. Go.” “I understand, I understand.”

Title and Volume

Heaven informs the six perfected ones (zhenren) to once again firmly remember the scriptures and oral formulas of the “Three Paths Practice.” This section belongs to volume 87, part 2 of the Taiping Jing Hejiao (Collected Taiping Scripture), titled “Long Cun Fu Tu” (Talismans and Diagrams for Lasting Preservation), entry 128.

Heaven Talisman Returning Essence (Tian Fu Huan Jing)

The method of “Heaven Talisman Returning Essence”: write the talisman diagram with cinnabar, then place the talisman inside the abdomen. If one can hold to it as prescribed, it is as if one can “see” the written text within the belly—greatly auspicious, and a hundred evils withdraw of themselves.

Five Officials, Five Kings, and Closing the Doors

The “Five Officials and Five Kings” are the ancestors among the spirits at the beginning of cultivation. One must examine whether one can truly “close”—close the outward-leaking gates: outwardly dim, inwardly clear; only then can one look within and see with penetrating insight.

Long Guarding and the Heaven Physician

Guard it for a long time, and the Heaven Physician will descend of itself; the hundred diseases can be removed, and thus one enjoys longevity in old age. The foolish discard this method; the wise treat it as a great treasure—this is what is meant by the Way of “lasting preservation.”

Alone Precious: Naturalness; Form and Spirit Mutual Guarding

Most precious is accord with naturalness (ziran); form and spirit mutually uphold and do not part.

Strange Thoughts as Calamity

“Penetrating sight” and “guarding it accumulated over time” are as above: long guarding of the One, then the Heaven Physician comes, the hundred diseases go, and one obtains longevity in old age; the foolish throw it away, the wise treasure it—still the Way of lasting preservation.

But one must know: though form and spirit should embrace and guard together, if the heart gives rise to clever strange thoughts and turns away from naturalness, that instead becomes calamity. Lose naturalness, and long life is hard to obtain; only by preserving the “five essences (jing)” like an infant can one return and preserve oneself.

Volume

The above belongs to volume 88, part 3 of the Taiping Jing Hejiao, Taiping Jing volume 88; below it continues with “Zuo Lai Shan Zhai Fa” (Method of Making a Good Dwelling), entry 129.

The True Men from all six directions bowed again and said, “We wish to ask one more question.” The Celestial Master said, “Speak.”

The True Man said, “You previously instructed us to gather essential scriptures from high antiquity, middle antiquity, and late antiquity, together with orally transmitted secrets passed heart-to-heart by wise persons through the ages. Now, within and beyond the four borders: some live ten thousand li from the imperial capital; though they hold good books, the material is too sparse to suffice, and they must bring them on long journeys to the capital; some possess rare texts, extraordinary arts, and wondrous formulas, dwelling in seclusion in deep mountains as great scholars, and travel ten thousand li to the court to offer their moral learning for sale to the throne; there are also common people, the young and old, farmers, infants, and women, each with good character-formulas or a line or two—ten or so entries—in their hearts, yet finding them too few, they send people on distant journeys to deliver them to the capital; and beyond the four borders are barbarians of the four directions, hidden cultivators, and tribes such as the Hu and Mo, among whom those who deeply know the secret Way, though aware that the Central Plains have a great enlightened moral sovereign, cannot come in person because of the distance, and can only bring as much as they can of rare texts, good policies, and arts from foreign lands. You once said that the divine books of the River and Luo, every kind of good writing, and the essential oral teachings of the wise should be combined into one Dongji scripture, so that calamities of every kind since heaven and earth were opened could be wholly removed, the emperor could long enjoy peace, and rule with folded robes and hands at ease without worry. You also said that speaking of one matter alone would not be thorough enough and would still leave remaining disasters, and therefore everything should be gathered together. We do not know by what means we can collect all these wondrous formulas, extraordinary policies, and good character-secrets in full.”

The Celestial Master said, “Excellent, excellent! How deeply you True Men have reflected—the divine has already descended and informed you True Men. The breath of the Upper Sovereign has also come to assist the ruler who practices the Way.” (There are missing characters at the end of the sentence; the original sense is that this assistance is already in place.)

(Heavenly response) Proceed. True Ones, now that Huang Ling Tian has come in person to inquire, my duty is to make matters clear for all under heaven—how could I slack? Very well. True Ones, please be seated; I shall explain fully for the True Ones. (All True Ones) Yes, yes.

(Continued) Deliver this scripture to the virtuous emperors of the Upper Sovereign age. Whenever they observed celestial signs, they would ponder its essential meaning and issue orders: in every prefecture and commandery, and in distant regions within the four borders, in counties, districts, townships, and local divisions alike, along the great thoroughfares where cities and towns meet, each place should erect one “Hall of Good Intentions”—three zhang high, with length and width each three zhang within. On all four sides install “good openings” (slots for submissions); each opening should be about as wide as a human face; between openings there must be room for a hand to reach in and withdraw items. Seal and guard the doors properly so people cannot casually open and enter. Hang the documents outside the hall, with the text written large and clear; it may also be written on all four sides of the hall. The message: the emperor seeks good writings from the worthy, strange arts from distant regions, fine stratagems, oral secrets, what people hold in their hearts, and whatever they can put into words—record each in full and deposit it in this hall, and sign your own name. Then summon and review; appoint each person to office according to the measure of their virtue and ability. However much they say, if their talent cannot be verified at once, still let the county or district magistrate under whose jurisdiction they fall employ them according to duty. If the old, weak, or women have good words to offer, have the officer in charge record their names. Then summon them and appoint each to office according to virtue and ability. However much they say, if it cannot be verified, still let the county or district magistrate employ them according to duty. If the old, weak, or women have good words to offer, have the officer in charge grant reward (record or bounty). Those with great merit who cannot yet hold office may have their (taxes, corvée, and the like) restored or exempted. Beyond the four borders, if anyone presents good policies or wondrous techniques that prove greatly effective when applied, heavier rewards should be given.

Note (to aid reading the original): The “Hall of Good Intentions” was a box-like structure set at major roads for collecting submissions; “good openings” were slits for inserting writings and reaching in to retrieve them. The whole passage describes how emperors used such facilities to gather good advice and strange stratagems from the people, and to grant offices and rewards according to contribution.

When things reach this point, within the four directions and without, everyone suddenly shares one heart and vigorously promotes great peace; above and below, inside and outside, even distant places have nowhere that does not offer extraordinary plans and good counsel. People likewise turn at once toward delight in doing good. Hermits who had hidden in mountain caves also leave their dwellings and go into the cities to see the homes of those who practice goodness under the emperor’s age of great peace—no one hides away anymore. Wind and rain come in season; the sun, moon, and stars shine with unusual clarity—these are signs that Heaven is deeply pleased.

(The following passage largely repeats the earlier ideas and can be read together with it:) Good and sage people throughout the four quarters and the eighty-one regions, hearing that China has a ruler who governs through virtue, are all glad to come and submit; they bring rare treasures and arrive in long processions, one group after another. My words (those of the “book” spoken of in the scripture) never miss by so much as one in ten thousand—is this not great joy? That governance through great virtue can reach such a state—can you immortals (zhenren) understand this? “Yes, yes.” “Good—you have awakened. As for households whose inner scriptures are especially numerous, the master should again open the gates of the residence, take out the writings within, and together with the chief official and the assembled worthies put them in order by sequence. What is good should be classified and gathered; what is bad should be removed and duplicates cut, arranged according to the order of events, and presented to the emperor. The emperor in turn has the assembled worthies work together to arrange them—removing duplicates, what is vicious, and what is improper, classifying and merging by kind, and placing them in one vacant location; then they wait for writings sent from the four directions, arrange them in order of arrival, likewise classifying and merging, and also wait for later deliveries. Those who come from the four quarters to offer good households and have already taken out the rare texts, secret formulas, and good policies should seal them carefully; where a household has accumulated many documents, they should be taken out again, arranged once more, and presented again. In this way the writings offered from the four directions will day by day grow fewer, until the work of arrangement is complete.”

Plain-Language Interpretation

What is presented here is much the same as before: gather many worthy and wise people to compile and edit a scripture called the Scripture of the Ultimate Caverns (Dongji zhi jing), then hand it to the True Persons of Great Awakening (Dajue zhenren), who pass it down to the common people. Once all the people turn to doing good, they no longer know how to do evil. This is what is meant by fully winning the hearts of Heaven, Earth, humanity, and the Four Yi (peripheral peoples of the four directions). The day of Great Joy arrives; the realm becomes one family and together achieves the governance of Great Peace (Taiping).

Do the Six True Persons (Liuzhen ren) understand? “Yes, yes.”

“Go. The Six True Persons already understand. When the Yi and Di (barbarian peoples) hear of this, they will gradually withdraw on their own; the central lands will gradually expand, growing stronger day by day without warfare. Heaven and Earth also help remove what is evil—something that has never happened since Heaven and Earth were opened. Therefore the realm rejoices greatly; the spirits of Heaven and Earth jointly lift the calamities borne by the emperor; disasters and anomalies are removed, and his rule is no different from that of the spirits. The people of the realm will greatly obtain the wondrous methods of De (Virtue/Power); all will think of doing good and using upright conduct, and no longer do wicked deeds. The memorials submitted will grow better year by year. After that, there will be a small compilation every three years and a great compilation every five years; after editing, portions will again be sent down to the people so that each person loves doing good and cannot restrain himself from stopping. Keep what is greatly good and beneficial to the emperor’s correct governance; do not transmit it down to the people. Do the True Persons understand?”

“Yes, yes.”

“Yet now, True Persons, the celestial messengers and disciples have come to ask—this is at once a question on Heaven’s behalf and the making of a scripture of Great Joy for the Sovereign of Virtue (Dejun). Keep what is greatly good and beneficial to the emperor’s correct governance; do not transmit it down. Do the True Persons understand?”

【True Person】 “Yes, yes.”

【Celestial Master (Tianshi)】 “Good. True Person, the celestial envoys have sent the disciples to put their questions. Since you ask on Heaven’s mandate, you must compose the Scripture of Great Peace (Da le zhi jing) for the Virtuous Lord (Dejun). Strive with all your might and do not slacken. Heaven will repay your merit: as you remove illness for the sovereigns of Heaven and Earth and lift from emperors the burden of disasters and the affliction of inherited guilt (chengfu zhi’e), your lifespan will naturally be lengthened. I would not deceive you on this—be careful.”

【True Person】 “Yes, yes.”

【Celestial Master】 “Go, and earnestly carry out the Way in practice. If anything is unclear, come and ask again.”

【True Person】 “Yes, yes.”

【Celestial Master】 “True Person, when you questioned me before, I had already intended to withdraw for quite some time. That is why, midway, I wrote for you a text of decisive formulas (duanjue zhi wen). Seeing you so earnest again, I knew the August Heaven was aiding the yang essence (yang jing). Because I saw you, True Person, so diligent, the Central Kingdom is about to flourish greatly under Great Peace (Taiping), and the good people of the eighty-one regions will come to submit to the Central Kingdom—so I stayed longer in Heaven and spoke as fully as I could. I also saw that you, True Person, kept asking Heaven on Heaven’s business without stopping, and I greatly feared you would thereby incur heavy punishment from Heaven and Earth; therefore I did not dare abandon the Way and leave. Do you understand, True Person?”

【True Person】 “Yes, yes.”

【Celestial Master】 “Go on—persevere to the end; do not cast off the Way of Heaven. One question, one formula.”

【True Person】 “Yes, yes. I beg a formula on this: why did the Celestial Master choose the crossroads of the capital—where the four thoroughfares meet—to establish this chamber for storing writings of goodness, extraordinary stratagems, and secret prescriptions for Great Peace (Taiping)?”

【Celestial Master】 “Excellent! True Person, your question is hard yet strikes the heart of the matter. Heaven’s accumulated worry and thought—did the emperor send you to pose this difficult question? How finely you word it. Yet from my place in Heaven I look down, and there is indeed something to be seen; it is not without reason that this dwelling of imperial peace (huang ping zhi zhai) is built at the crossroads.”

(Opening) The Lord of Heaven asks: “Why is peace and security so hard to achieve under Heaven?” The spirit officers of the Five Phases (Wuxing) ascend and report to Heaven: “The place where the emperor now dwells…” Yet from my place in Heaven I look down, and there is indeed something to be seen; it is not without reason that this dwelling of imperial peace is built at the crossroads.”

Heaven Lord asked: Why is it difficult for the world to enjoy great peace and stability?

The Five Phases divine clerks stepped forward and answered: Today emperors remain deep within the palace precincts, far from the borders in all four directions—ten thousand li away. In distant regions, grievances often pile up unresolved, and matters of good and evil cannot reach the throne; extraordinary arts, unusual scripts, and distinctive policy proposals are cut off and never reach the emperor; the wrongs suffered by common people and officials likewise cannot be pleaded by themselves so that those above may know. Thus, year after year and month after month, the four quarters are sealed off; worthy Confucians therefore withdraw into seclusion, long cherishing the Dao in their hearts yet ending their lives in gloom and frustration. Emperors cannot obtain those extraordinary strategies and singular words, and so cannot stabilize the world—great calamity lies precisely in the blockage and non-communication of the distant borders in all four directions.

(End)

Now, following Heaven’s mandate, this is made for the sage ruler of Great Peace and Virtue (De) to bring goodness—so that the qi of supreme august benevolent peace may dwell upon roads that reach in all directions. It is hoped that all four quarters will know the Virtue-ruler has this teaching and command, rejoice together, each bringing local goods of goodness from every direction to offer and return them upward; whether near or far, all come forth, and connection is no longer cut off.

“Excellent, excellent! Had it not been for the Celestial Master’s (Tianshi) forceful questioning, I could not have known these things.”

“Indeed, as the Realized Person (Zhenren) said. By human nature, those who can know on their own rank highest of all; those who cannot know on their own and rely on forceful questioning rank next. Do you understand?”

“Yes, yes. I wish to ask one thing: why must the width be three zhang and the height three zhang?”

“You ask well. One is the beginning of number. Heaven’s number also ends at ten, earth’s number also ends at ten, and human number also ends at ten—therefore three zhang are used. To make Heaven, Earth, and humanity harmonize and all rejoice, this measure is established symbolically through Heaven, Earth, and humanity.”

“I now ask: why are all three numbers ten?”

“Yes. Heaven has the Five Phases (Wuxing) and also has Yin-Yang of its own; earth has the Five Phases and also has Yin-Yang of its own; humanity has the Five Phases and also has Yin-Yang of its own.”

Question: So are heaven, earth, and humanity all “ten”?

Answer: Yes.

Question: Heaven has the Five Phases and also Yin-Yang within itself; earth has the Five Phases and also Yin-Yang within itself; humanity has the Five Phases and also Yin-Yang within itself. So all are “ten.”

Answer: Excellent, excellent! Is it only heaven, earth, and humanity that are like this? Is it the same for the myriad things?

Answer: Yes—the myriad things all take heaven, earth, and humanity as their model, so heaven, earth, and humanity too wax and wane with the four seasons and the Five Phases. Does the True Person know this?

Answer: Excellent, excellent!

Answer: One may say you already know.

Question: I wish to ask one thing more.

Answer: Speak.

Question: Why must one nowadays always make a wide margin (shu) on the four sides (of a text or dwelling) and align it level with the “face” (mian)?

Answer: The margin (shu) is so that worthy scholars can compose and record upon it; the margin also expresses the hope that the four directions will be open and no longer blocked off, so that the worthy may each set down their words in writing and submit them into this chamber of goodness of Great Peace (Taiping). To align with the face is because the “face” stands for the finest part of the human body—it belongs to the division of the sun and symbolizes the way of Heaven (Tiandao); the hope is that every person will follow the heart of Heaven, think on doing good, and join forces with the ruler who possesses De (Virtue/Power) to settle the realm together—hence alignment with the face. The face has the “seven uprights”—the seven openings of ears, eyes, mouth, and nose through which breath passes and spirits come and go; it also delights in seeing great worthies compose above, so that the four quarters, the eight extremes, and the wise from distant lands all take part. Though the emperor today dwells deep within layered palaces and heavy restrictions, separated from the people by ten thousand li, the bright commands of instruction can still flow freely without losing the heart of heaven and earth, so as to secure his person.

Question: Excellent, excellent! I wish to ask: what officials should be assigned to guard this dwelling?

Answer: The chief local officer should directly administer it; its proclaimed name is “Dwelling of Great Peace (Taiping),” and it is an officer who delights in goodness.

Question: Excellent! This dull student now knows that Heaven is greatly pleased, earth is greatly delighted, and one acts with care; people are governed in Great Peace, and the myriad things each have their proper place.

Question: How does the True Person know this?

The sincere seeker said: I see that the Celestial Master has built a "mansion of great joy" for the Lord of Great Peace and Virtue, so that the discourse of Heaven, Earth, and humanity may flow through it. Now he enables common people and subjects each to present their views to the ruler, so that the sovereign may gain extraordinary strategies, unusual methods, and distinctive approaches, and thereby long preserve his person and secure the state. He also lets Heaven and Earth communicate through speech, and lets humble commoners express their good words, to dispel the worries and distress of Heaven and Earth and to help their lord become a wise ruler. Heaven, Earth, and humanity are the chiefs among the myriad things; if they can fully communicate with one another, that is great joy.

The True Person said: Exactly so—it is very good; I can add nothing further. What you have said already deeply accords with the true Dao.

The sincere seeker: I wish to ask about one doubt.

Celestial Master: Speak.

The sincere seeker: Today Heaven itself intends to speak—why does it instead have people speak?

Celestial Master: A good question; this question hits the mark. The Dao of Heaven is fundamentally a turning chain of mutual causation and mutual impulsion. The Dui hexagram symbolizes the mouth of Heaven and Earth; human beings are the same. Like seeks like, so people are the "mouth" of Heaven and Earth and the discourse of Heaven and Earth. Do you understand, True Person?

The sincere seeker: Yes, yes.

Celestial Master: Good—you are easy to enlighten. Strive on, strive on.

The sincere seeker: Yes, yes.

Celestial Master: Enough—this short passage is finished; do not press further with questions. Otherwise the Dao-text becomes harder to know and confusion only deepens.

The sincere seeker: Yes, yes.

Celestial Master: One more thing to admonish the True Person: I have already prepared the Wenshu method for the collated books. For each scroll, insert one good method—first write the art of nourishing one's nature and place it at the bottom of the scroll for all the worthies to recite. This should serve as the arrangement when the scripture of penetrating the ultimate is completed. Each person thereby gathers this method to nourish himself, recites this art to preserve himself fully, so that everyone may delight in lasting existence. Superior worthies may serve the state as assisting ministers; middling worthies may recite on behalf of the multitude of worthies—likewise, when the scripture of penetrating the ultimate is accomplished, each should gather this method to nourish himself and recite this art to preserve himself fully, so that all may attain long preservation.

Plain-Language Explanation

Worthy persons of the highest rank may serve as chief ministers to the state; those of the middle rank may serve as minor officials. Even petty folk of the lowest rank who cannot hold office may still long support their parents and long protect their descendants.

(Heaven says:) Excellent, excellent! Great joy and delight fill all under heaven; good deeds are beyond compare, and there are no longer evil people in the world.

(It also says:) You have understood. Go, and keep it always in mind and on your lips. Since you serve Heaven’s work, do not grow slack.

(The disciple replies:) Yes, yes.

Note on This Section

This is a passage on seeking goodness to bring about Great Peace and to make all under heaven once more a dwelling of joy that accords with the heart of the Supreme Sovereign.

Volume and Section Title

Taiping Jing Hejiao, juan 89, section yi-4; Taiping Jing, juan 89.

Section Title

“Bagua Huanjing Nianwen,” section 130.

This passage explains how the Yin-Yang qi of Heaven and Earth circulate through the human body in relation to the four seasons and the cardinal directions, and how visualizing the corresponding characters and harmonizing with the qi in cultivation can dispel illness and extend life.

Water Qi (Xuanyin, Mysterious Yin)

“Xuanming neiguang” (inner light within the profound) means that within depth and mystery there is inherently an inner radiance; “dayou duoqi” (abundant qi in the utmost yin) means that where Yin is most extreme, qi is fullest. Water’s virtue corresponds to the position of the sage; it belongs to the Heavenly Stems Ren and Gui, and the Earthly Branches Hai and Zi. Hai and Zi share one body: Yin and Yang circulate and embrace each other; from extreme Yin, Yang qi arises—this is what is called “chujiu” (the initial nine). When one qi combines, it gives birth to things: Yin rests and Yang rises; it receives qi at Hai, is like gestation at Ren, and grows at Zi. From son to son, generation after generation, Yang enters Yin, and birth-and-growth never ceases. If the mind opens outward in penetration and inward in clarity, lifespan can be doubled—but one must not rush; long, steady practice is appropriate.

Shaoyang (Wood, Liver)

Shaoyang qi corresponds to the liver; its position is Jia and Yi among the stems, Yin and Mao among the branches; its color-class is green. The essence of the myriad things emerges in mixed form before and after this phase, and the heart of benevolence and grace stands out. At the moment when the brave warrior is about to act, if one holds this character in mind, its light is like the sun at first rise; the hundred diseases can be cured, and life can be extended threefold.

Taiyang (Fire, Heart)

The full flourish of Taiyang qi corresponds to the heart; it “dwells” at Bing and Ding and is nourished at Si and Wu. When one sees this character, the hundred evils are removed and the body grows daily more upright. The intention should be soft yet clear; one must not force. Long life comes from seeing the character; its light is like the sun at noon.

Zhonghe (Earth, Spleen)

Zhonghe (central harmony) qi is linked to the spleen; the qi of the four phases issues from the directions of the four seasons and returns to Wu and Ji. The center sits at Chen and Xu; its roots lie at Chou and Wei. Raise and follow its qi and reflect on its meaning, and use this in turn to heal illness—its essence is like a yellow dragon. When one sees this character, illness dissolves; life can be extended fivefold, and one becomes compliant and filial: ministers love their lord, children love their parents.

Shaoyin (Metal)

Shaoyin in one cycle joins with the master’s essence; the spirit fan breathes out qi; its position belongs to Geng and Xin. Shen and You stand for righteousness and punishment; the cunning, the wicked, and thieves do not arise, and evil cannot harm people.

Kidneys and Extreme Yin

The abundant qi in the kidneys can increase life a hundredfold. When extreme Yin generates Yang, the “state” flourishes greatly; if one constantly reflects on this principle, one does not know death. Yang rises upon Yin—hence the Black Tortoise (Xuanwu) is taken as the beginning.

(One passage in the base text—“Raise and follow its qi and reflect on its meaning… extend life fivefold”—may duplicate or blend with the “Zhonghe” section on earth and spleen; if the discussion is specifically Shaoyin and metal Geng-Xin, the emphasis falls on the spirit fan, Geng and Xin, Shen and You punishing evil, and the aspect of compliant filiality.)

Longde (auspicious qi associated with dragon imagery and water virtue) arises in the north, yet its position lies in the east, so it is placed later in the sequence. Zhuque (the southern fire deity who presides over healing) handles the curing of illness, while Huangqi (the central earth virtue and qi of the center) harmonizes from the middle. When the ruler acts accordingly, life may be prolonged. Holding fast to shengping (the way of ascent and great peace), the hundred evils vanish of themselves. The Bagua (Eight Trigrams) are stored within, and the spirits array themselves in order as they move. Baihu (the western metal deity who presides over killing and warfare) follows behind, cutting off calamity and wiping out disaster. When the upright Way shines day by day, heterodox qi naturally perishes. Unceasing refined contemplation is the rule for extending life. Practice it in person—what worry could remain?

Receiving what is above while staying below is called following the Way: without fault, the myriad illnesses heal themselves. Contemplate the character and behold its form; love one another as father and son, so that people are ever joyful and illumination extends without end. Act with care, and verification can be awaited at once. Long continuing to receive what is above is likewise following the Way: no fault, the myriad illnesses heal themselves; contemplate the character and behold the form, love as between father and son, making people ever joyful, with illumination unceasing; use it carefully and verification is soon at hand; dwell with the written text, day by day roaming with the spirits.

The Dao takes nature as its empty, penetrating cave—it does not come from nowhere; its Way is generous and good. When children are filial and ministers loyal; when sincerity and clarity make people cherish themselves and dare not speak rashly; when holding fast without cease, the span of fate is boundless. Scriptures do not issue in vain—they connect with the Dao and respond to thought; deeply grasp their meaning, and the spirits come of themselves. At first, straighten form and bearing and contemplate the character, and in return one attains daoyuan (the root of the Dao); refined contemplation opens to the spirits, following nature without forced action.

The Way of Heaven has ten thousand aspects; within humanity all can be done. When the Dao completes the task, (lacuna in text) one does not do wrong. The trouble is that people do not exert themselves fully—whence comes upright qi? To act yet not ascend (or: to act yet not align with the higher Way) is to find days of fortune distant and danger near. When great persons practice this, their state is at peace; when small persons practice this, they leave misfortune and draw blessing. Contemplating form and bearing in seclusion, every aim can be fulfilled. When children keep the Dao, whence arises disorder? When thought does not cease, peace comes of itself; when the heart is not chaotic and no heterodox leaning appears, holding fast without cease brings renewal day by day. The Dao is not transmitted rashly—it is given to the virtuous and returns to the person who receives it.

(The closing passage repeats the earlier themes.) Keep the Dao and disorder has no source; thought without end brings peace of itself; the heart unconfused, without heterodox tilt; hold fast without cease and life renews daily. The Dao does not issue rashly—it is entrusted to the virtuous and returns to that person.

The True Person (Zhenren): since you study these teachings, you should first grasp the great essentials and boundaries of the world, and only then discuss particular matters—then doubt will no longer arise in your mind.

“When people today see an ordinary person die, they beat their chest and cry to Heaven, throw themselves on the ground and wail—is that right? Or not?”

“You must think the Dao through for yourself. You must enable later generations for ten thousand ages to recite and practice accordingly, taking it as constant law, never forgetting again.”

“Today the Celestial Master (Tianshi) has strict instruction; how could this dull student dare not speak his utmost?”

“Speak plainly; do not hesitate.”

“Human death is a great matter. Great mourning, beating the chest, throwing oneself on the ground, exhausting one’s strength in crying, long-lasting grief—these do not harm the living person’s life.”

(The Celestial Master again gives strict instruction; the dull student must still speak; parallel passages—do not doubt.)

“For whom should one cry injustice? That everyone should cry injustice—why is that?”

“When a person dies, they are utterly gone, turned to ash and dust, never to be seen again.〈Begin〉Human beings live between Heaven and Earth; since the opening of Heaven and Earth, each person lives only this one turn—they cannot live a second. Only when one has a name is one called ‘human.’ Among the harmonizing myriad things, humans are the longest-lived kind—most honored and precious, nearly like Heaven and Earth; once dead, they are forever exhausted within Heaven and Earth, never again seeing themselves still called ‘human,’ never again rising or moving. Hence grief reaches the extreme, and one must cry great injustice.〈End〉”

“Alas! Your way of speaking is the same as ordinary people.” (Again repeats honor, death’s finality, hence great injustice, and similar points.)〈End〉

“Alas! You tune the same as ordinary people, yet in truth it is still not right.”

“This dull student truly cannot see the meaning: when a person dies, what exactly should be done? I beg the Celestial Master to instruct.”

“Good. The myriad things that are born must also end; that humans die is likewise Heaven and Earth’s fixed law.”

Heaven stands among all things, and often people feel they have died unjustly; there are also youths who die before reaching a long life.

Heaven and earth are the parents of the ten thousand things. They worry that among their children some die with grievances unredressed, weeping to heaven and beating the ground, grieving for those who die young before their time. So heaven sends down the true Dao and wondrous formulas, so that people may protect themselves and thereby slightly extend their lives. All things are meant to grow old and die, yet fools refuse to earnestly learn from heaven and earth, their parents, the true Dao and good methods—how then can they slightly increase their years, avoid untimely death, and age slowly? Instead they each neglect themselves, never seek wondrous formulas, and together mock and despise the true Dao, calling it false and heterodox, something that disturbs the order of heaven. They deceive heaven, vie to call the place of death a “grave mound,” repair tombs and tend burial plots while waiting to die, set death covenants in advance and prepare mourning garments, and with death as their sole aim they obtain death—what grievance is there to cry? When allotted years are exhausted, it is like the sun that must set after it has risen.

Why then do perfected persons (zhenren) speak up for them as if wronged? What perfected persons say often sounds much like ordinary people, as if no one understands—why is that?

“For whom should one cry injustice? I wish to hear the details.”

“One should cry injustice for those who die young before they have understood how things work. They have not yet learned what they need to know and have not had time to seek methods of self-protection—so injustice is owed to them. One should also cry injustice for those who have always been careful and good, who fear they will not live long, who from youth often discipline themselves in cultivation, who seek the true Dao, virtue, and wondrous formulas, who usually act well and do not commit hidden wrongs—yet who die midway in flood or disaster, or exhaust their strength in old age, never meeting an enlightened teacher, unable to live a moment longer or enjoy their full span of years. Such people are deeply wronged; it is truly sorrowful.”

If someone dies not from wrongful death or bitter grief but because they could have sought extraordinary methods and the true Dao yet did not—and so died—their family may beat their chests, wail, and call upon Heaven and Earth. In truth that death was invited by their own choice, yet they turn and blame Heaven and Earth. This is called “rebellious people” (fanmin), and the highest heaven deeply abhors it.

The True Person (Zhenren) grieves at this. Better to mourn for oneself early and understand the harm of failing to learn the true Dao and not knowing the great divisions and oral secrets of Heaven and Earth, Yin-Yang, and the rest. Long without an enlightened master, the heart sinks in gloom while life is nearly spent—how truly lamentable; do you understand?

“Yes, yes. This foolish student is deeply afraid; life rests with the Celestial Master (Tianshi).”

“I wish to give you the true Dao and want you to strive without slackening. What is not found under Heaven? Only that the seeking lacks force. If with utmost sincerity you weep and move Heaven, Heaven will grant it. If you do not slacken, you will also obtain it before long. Do you understand?”

“Yes, yes.”

The foolish do not value or cherish themselves. They chase only strange methods and odd arts; perhaps they succeed for a moment, yet they beforehand prepare the implements of death and choose the place of death—equal to seeking death for themselves. Heaven’s law is like a loving parent and a wise ruler: it does not take from people what they may rightfully seek. This is called “natural constant seeking” (ziran changqiu): when one obtains what one seeks, great wrongs may also be somewhat reduced.

Therefore the sages and emperors of old often valued and cherished themselves and feared death. Morning and evening they thought of seeking rare news and extraordinary methods, reverently serving Daoist practitioners until strength was spent and wealth exhausted. With utmost sincerity, weeping, they moved August Heaven; Heaven then sent auspicious responses (ruiying), and masters of the methods came to assist—hence many lived long, or attained transcendence of the world (dushi). Among them were also those who sought yet did not obtain, only because they were not utterly sincere and firm in will, favored worldly affairs, and slighted their own persons, thinking they could seek again later.

Today Heaven and Earth take humanity as their children; emperors are especially the most honored children of Heaven. Heaven does not begrudge giving them the true Dao and extraordinary methods. Do you understand?

“Yes, yes.”

Plain-Language Explanation

For this reason, the sages of old thought far ahead. They understood that the sovereign who rules under Heaven is the son Heaven holds most dear, and so they did not stint in sharing the true Way and wondrous methods. Do you understand? The disciple answered: Yes, yes.

For this reason, the sages of old thought far ahead. They knew that wealth under Heaven cannot long belong to any one person. While a person lives, possessions cling to him for a time; once he dies, they pass to others. There is no need to hoard them obsessively. One should use wealth as fully as possible to support oneself in seeking the true Way and diverse learning. Then the body may endure, wealth may still remain, and it often still counts as connected to that person. Therefore one should spend wealth until it is used up and emptied. Wealth is merely something grasped in excess, gained in a fleeting moment. To lose wealth is really to return it to all under Heaven—it will not long remain mine. This is what wise sages understand: they nourish the body through the Way and know how to use wealth, and so many of them enjoy long life. Do you understand?

The disciple answered again and again: “Yes, yes.”

The Celestial Master (Tianshi) said: “Very well. To be someone else’s teacher is often hard without being criticized; you, the perfected one, are downcast, so I will set the principle out for you more clearly. Heaven and the Way have fixed patterns—they do not bend the rules for anyone. If you want to grasp this truly, think of it like this: after the winter solstice, heaven’s season ought to be great cold and can harm people; yet from the fifth month onward, yin qi already shows itself in the wells, growing clearer and stronger until, after the winter solstice, there is great cold that can harm—so one cannot fail to add clothing. The wise prepare beforehand and alone gain great peace and ease, without the pain of cold or worry; those who are slack, lazy, exert no effort, and make no provision alone suffer hunger and cold and fall into want—this is what is meant. Heaven is not at fault; people bring it on themselves. Will you still not understand a little more?”

The disciple said: “Yes, yes.”

The Celestial Master said: “Good—you have already awakened somewhat.”

“Heaven establishes law and measure; it does not suddenly change them for anyone—it is foolish people who themselves transgress and offend against the law. I wish to ask: there is also a kind of ‘injustice’ (yuan)—what situation does that refer to?”

“There is also injustice that falls on great worthies. Some people cultivate goodness from youth, are upright and possess true virtue and the Way, and ought to serve as aides to the ruler and harmonize yin and yang. If a ruler obtains such a person, he can keep his heart at rest and rule with folded sleeves, free of care. Yet some are instead blocked and never rise; they hold true virtue and the Way until old age and death—this is lamentable injustice and grief. When a ruler governs without gaining great clarity and worth, but governs alongside foolish people instead, yin and yang fall into disorder, all kinds of upheavals arise together, and he often suffers from morning till night, with great sorrow unending—this again is great injustice, grief at its extreme. Therefore the sages of old were wise and penetrating; many worthies came forth and gathered above at court as helpers, so heaven and humanity both knew no injustice. Heaven and earth each followed their principle—without sickness, without injustice—how much more so for human beings? Do you understand, perfected one?”

The disciple said: “Yes, yes. The Celestial Master has spoken excellently!”

“In what way is it excellent?”

When heaven obtains this principle of the it uses it to dispel illness and suffering. When a ruler obtains it, he can govern with folded hands while the realm settles without worry. Worthies can fulfill loyalty and faithfulness—serving the sovereign above in ordering the world, and below exerting themselves to ease the great anxieties of heaven and earth together. When the common people and the myriad things obtain it, they flourish thereby. Hence it is said, “Excellent!”

“Excellent! The words of the True Person—I have nothing to add above them.” Therefore, ordinary people may seek, and what they ought to receive they receive, without ending in wrongful entanglement; this comes from walking uprightly and obtaining it naturally. What is sought yet not obtained turns instead into a great knot of injustice. Today’s people who seek death receive death, who seek evil receive evil, who seek good receive good—heaven follows their inmost heart; this is great good fortune. What may be sought and ought to be gained is gained without injustice, obtained by one’s own conduct. What is sought yet not gained becomes a great injustice. Today’s people who seek death receive death, who seek evil receive evil, who seek good receive good—heaven accords with the heart; this is great fortune, and the seeker obtains. If someone races ahead to place himself in death’s path and binds himself to a vow of certain death, obtaining death is just like that; if day after day he seeks misfortune and meets a vicious death, it is the same. Bearing a false name and seeking everything in vain—when what is sought goes against the Dao of heaven and earth, there is no greater burden on that person. Has the True Person not yet fully awakened?” “Yes, yes (it is so).” “Go— you have awakened. Go— now I wish to set forth for you the full text of what is beneficial; I have already given you the great outline. Reflect on its meaning, entrust it to the sovereign of highest De, and show it to the host of worthies, each striving harder in what they seek. To seek yet not obtain means sincerity has not yet reached completeness. Heaven and earth are like shadow and echo—they do not deceive people. Yet the worry is that fools deceive themselves, slight themselves, and neglect themselves; the great fault lies here. The mass of fools together disorder heaven and earth—not grieving alone—and their error is just like this, so heaven on this account grieves deeply and is distressed. Therefore heaven sent me down to the realm with words in full, to untangle the intentions of all under heaven, so that the worthies together may take counsel from my speech; my speech is the discourse of heaven and the language of earth.”

I am not speaking empty words to you realized ones; I have come into the world to make things clear only because Heaven has given an explicit command. My aim is that every person may know how their faults arise, and stop blaming and condemning one another. That is why I have spoken everything through to the end; I dare not speak falsely. The reason I must speak to the end and leave nothing unsaid is that I alone understand the intent of Heaven and Earth. For that I was sent down to consult with realized ones on the great affairs under Heaven, to distinguish right from wrong, so that rulers of virtue and the worthy may reflect deeply and these principles may be handed down for ten thousand generations—later people may sing them, practice them as constant law, and not forget.

So whenever I see a realized one come to ask, I am always willing to transmit Heaven’s hidden teachings; with each point clarified, a measure of worry falls away. Those who receive these celestial words therefore carry out the arrangement of Heaven and Earth’s intent, each explaining the teaching in turn, not daring the slightest slackness. If you still have doubts, you may come again to discuss together. Having been trusted and sent down to speak, I truly revere the majesty of Heaven and have nothing to withhold. Have you indeed understood this deeply?

“Yes, yes.”

“Good—you have received Heaven and Earth’s meaning; you should know how to live in the world and preserve life! People are steeped in folly and darkness; they do not early study the various gates of true Dao and virtuous goodness, treat them as small matters, and do not know that when faults accumulate they disturb Heaven and Earth until even emperors grieve; they themselves fail to receive their full span of years and die before their allotted life is finished. Realized one, ponder carefully what my book says: among the faults under Heaven, is there any greater calamity leading to death than this?”

“Excellent, excellent! Your humble student has awakened greatly.”

“You know that early awakening makes you one who understands affairs while alive, drawing near to good fortune and keeping far from peril—but if awakening stops there, is the true Dao complete? Once you gain the rank of king or lord, can that compare with becoming a transcendent? Today, finding a thousand pounds of gold or ten thousand pairs of jade on the road—can that compare with meeting an enlightened teacher? One who understands affairs while alive is indeed far from danger and near to good fortune.”

Awakened yet not stopping—if you have some awakening but do not keep refining yourself, can you truly attain the Dao?

Once you become a king or noble, can that compare to becoming an immortal? Finding a thousand jin of gold or ten thousand pairs of fine jade on the road—can that compare to meeting an enlightened master? An emperor may have tens of millions of foolish ministers, yet that is not as good as gaining one great sage. Parents who bear a hundred children, none of whom amount to anything, are not as well off as bearing one child who is virtuous and capable. If a hundred households in a village all neglect learning, it is better to stay near one person of great virtue. Ten thousand tangled ropes are not as good as one main cord that holds all together. The world is chaotic and full of every kind of thing—yet nothing matches Heaven alone: unique, numinous and sagely, riding qi in flight. Though the ten thousand things are many, nothing matches the one qi that alone sustains ten thousand lives.

Therefore the True Person teaches disciples: quickly cast off superficial display, earnestly seek what is solid, and pursue the true Dao. If you want lasting great fortune, you must be like Heaven. Heaven and Earth are without illness and long remain joyful; only when the true Dao is wondrous does it emerge to protect people. The ancient sages often spoke of Heaven and dared not slacken, so they alone enjoyed lasting good fortune. When worthy scholars gathered their policies, the way of Heaven was complete; each spoke one good point and the principles of Yin-Yang were clear, the spirits rejoiced, and disasters all subsided and did not return—this is what is meant by governing in accord with Heaven’s heart and cutting off corrupt ministers.

Foolish student: I did not strive to ask questions before, so I had no karmic tie to learn this. Celestial Master: If you study but do not strive to ask, how will you advance day by day? If you act but do not often shift your footing, how will the Dao be reached? Study without…

“Yes.” “Realized one under admonition, hear me once.” “Yes.” “What a person obtains by seeking—Heaven goes along with what he seeks and does not fail him; so do not wail toward Heaven and Earth at the hour of death. That is having obtained by your own seeking yet turning to blame Heaven and Earth—such persons are called great rebels against the Way. Heaven does not love them, Earth is not glad, and ghosts and spirits do not protect them. Only those who seek yet do not obtain have cause for grievance.”

“Each of the ten thousand things obtains what it seeks—why wrong yourself?”

“Realized one, weigh my words carefully: this is solid truth, not empty talk. My writing does not err; broadly speaking… not one miss in ten thousand. Now Heaven detests and hates this kind of conduct, so I say it again and again; what was said above is repeated below to admonish the realized one. I deliberately let them rejoice all the more. People of later ages should deeply ponder, praise, remember, spread, and copy this, showing it to one another—not hide it away. Heaven’s book of admonitions is pleased to be promoted and unwilling to be concealed.” “Yes.” “Go.”

Right-column label: On whether the dead die wronged, whether what was sought is fulfilled, national safety or peril, and whether one follows a bright master or an unworthy teacher.

Volume note: Taiping Jing Hejiao (Collected Taiping Scripture), juan 91, part Ji no. 6; Taiping Jing juan 91—Juxiao San Guwen Fa (Examining the Three Ancient-Writing Methods), section 132.

Someone asked: Why did the Celestial Master’s transmitted scripture gather writings of sages through the ages since heaven and earth were opened, the wondrous script recorded in Hetu and Luoshu, even the words of common people—and speech of servants and distant barbarians—then weave them with strange phrasing and special policy essays into one unified great book to manifest the Dao of heaven? Would that not be excessively cumbersome?

The answer: Precisely because the material was too vast and too mixed to grasp in one pass, it was at first written locally in each place; people sought in their own district and township a path that could lead to Great Peace, while local officers prepared what could not be presented in person from afar. Hence Daozhai (“houses of the Way”) were set up on the roads so people could deposit varied writings, good unusual strategies, and local monographs. From these, suitable pieces were chosen and transmitted upward to a ruler of virtue, who ordered his ministers to judge them together. The finest and best were selected, improper heterodox lines were cut away, and a penetrating, utmost orthodox scripture was compiled, named the Tiandongji Zhengshi (“Heavenly Penetrating Utmost Governance”). Only then could the many ills that heaven and earth suffer be wholly removed; imperial rule could be fully secure; the chengfu—guilt and calamities piled up over myriad generations—could be cleared away together. Then the myriad spirits would no longer have evil to report upward to heaven, nor would they lodge human wrongs before heaven.

So the one who ordered this kind of jiaoxiao—gathering, collating, and summing up documents—was the messenger heaven sent with this charge. Though it was laborious, how could one fail to do it with full effort? All the writings under heaven, and each person speaking in one way or in ten, yet the world’s hard knots unraveling by themselves— that is not truly too burdensome. Each need only speak from where they stand and transmit upward through the chain. This is called “all under heaven gather words and speak together”—to reach heaven and earth’s original intent and upright qi, dispel disasters that fall on the emperor, benefit common people, and let the ten thousand things each find their place. Then heaven and earth rejoice completely and ills are wholly removed; when heaven and earth are glad, they protect the emperor so he remains untroubled and long at peace.

Someone asked: “I wish to ask: why did Heaven and Earth at a certain time gather people throughout the world to compile memorial statements and sacred writings from ancient and modern times into a scripture called the Dongji Jing (Scripture of the Profound Ultimate)?”

The answer: “Well asked. With this one question, a portion of the sickness is removed; when the heart rejoices, it can protect the emperor and keep the realm at peace and secure for long ages.”

The same question was asked again.

The answer: “Well asked. Heaven and Earth have great sickness and great disorder, and have never been able to put things in proper order. That is why they instruct people to gather deliberations and jointly offer upright words and extraordinary policies to remove the sickness. Therefore people are brought together in great assemblies to state the matter.”

Again they asked: “If Heaven and Earth are disordered and there is great sickness, why not send down another good sage? Even if a sage of later ages were reluctantly sent down, it seems of little use—why is that?”

〈Stop〉

“Alas! True Person, you are too dull! I have heard that the ancients spoke of this long ago.”

“Those of low station and dim understanding, steeped in habit and obscurity, cannot see clearly or know in detail.”

“If even a True Person speaks thus, how could ordinary people be persuaded? They would only set the scriptures aside all the more, grow angrier, and disasters from heaven would grow worse—beyond rescue. That is why heaven has you ask again and again: that is the meaning. Shall I go on … and finish what I have to say? Very well, very well. I have been sent down in person to carry out this task; I dare not hide anything and resent heaven. Listen, True Person—listen carefully. I will explain point by point and unfold the principle from top to bottom. Sit at ease.”

“Yes, yes.” 〈Rise〉

“Listen: sages of ancient and modern times each had their rank and each excelled in one thing; all spoke of heaven and earth, yet what they practiced and accomplished differed. Therefore sages appeared one after another through the ages, and their deeds were not the same. Yet all were willing to receive the heart of heaven and the intent of earth, to turn from evil toward good—only their words could not be wholly identical: some accorded, some did not, though in the main they were similar. So even all the sages together could not fully know the original intent of heaven and earth.”

Therefore heaven and earth often suffer grave disasters and disease, yet they cannot all be removed. Heaven also wishes to send down sages, and in the future it will be as it is now—so heaven is long troubled and vexed. Then heaven sent me down to speak fully what must be said and inform the True Person (Zhenren).

Why tell the True Person? Because the gods of heaven said: among those under heaven who delight in doing good and wish to accord with heaven’s will, there are only True Persons. So I tell the True Person with words and the real situation—I am not speaking empty words. True Person, do you yourself understand? “Yes, yes.” “Good—you have understood yourself.”

Good—the reason for collating the sacred texts of the upper antiquity, middle antiquity, and lower antiquity is partly also for the True Person; I am not speaking empty words. True Person, do you yourself understand? “Yes, yes.” “Good—you have understood yourself.”

Good—the reason for collating the upper, middle, and lower antiquity sacred texts is that sometimes what the upper antiquity texts had not yet said, the middle antiquity texts said; what the middle antiquity texts had not yet said, the lower antiquity texts said. Then by category they fit together and supplement one another, forming one complete good discourse, and it is gathered together. After that, the heaven’s intent expressed in the divine books can be seen clearly. True Person, do you understand? “Yes, yes.” “Good—you have grasped it.”

Good—where the sages of upper antiquity fell short, the sages of middle antiquity completed it; where middle antiquity sages fell short, lower antiquity sages completed it; where lower antiquity sages fell short, upper antiquity sages again completed it. By category they fit together and supplement one another, forming one complete sage discourse. True Person, do you understand? “Yes, yes.” “Good—you may say you have greatly understood.”

Good—great sages sometimes also have faults and gaps; middle sages complete them; where middle sages fall short, lesser sages complete them. Again by category they fit together and supplement one another, forming one complete sage discourse. True Person, do you understand? “Yes, yes.” “Good—you may say you have greatly understood.”

Good—great sages sometimes also have faults and gaps; middle sages complete them; where middle sages fall short, lesser sages complete them. Again by category they fit together and supplement one another, forming one complete sage discourse. True Person, do you understand? “Yes, yes.” “Good—you have grasped it.”

The True Person (a cultivator who has attained the Dao) converses with their master on how the Dao and scriptural meaning circulate—gained here, lost there across different levels and different kinds of people, yet those of the same kind can attach to one another and mutually supplement each other, so that together they still form one complete set of good words and worthy sayings.

The master says: Consider this—if the great spirit (the highest deity or exalted rank) loses the scriptural meaning, the True Person can receive it; if the True Person loses it, the good person (one who practices goodness) can receive it. Those of the same kind follow one another, supplementing each other in this way, and together they form a complete set of worthy sayings (the words of the worthy). Does the True Person understand?

The True Person answers: Yes, yes.

The master: Good—you have already gained great insight. Consider further: if the emperor loses it, the minister can receive it; if the minister loses it, the common people can receive it. Those of the same kind follow one another, supplementing each other, and together they form a set of good words. Do you understand?

The True Person: Yes, yes.

(There is a middle passage with the same structure as above; the gist is still that one level loses and the next receives, following by kind and supplementing each other into good words.)

The master: Good—you have already understood deeply. Consider further: if the elder (the older generation) loses it, the strong adult (those in their prime) can receive it; if the strong adult loses it, the young (youth) can receive it. Those of the same kind follow one another, supplementing each other, and together they form good words. Do you understand?

The True Person: Yes, yes.

The master: Good—you have understood. Consider further: if the man loses it, the woman can receive it; if the woman loses it, servants and “barbarians” (slaves and non-Han peoples) can receive it. Those of the same kind follow one another, supplementing each other, and together they form good words. Do you understand?

The True Person: Yes, yes.

The master: Good—you already know. Consider further: sometimes ancient script (the classical writing of antiquity) is lost, yet it can still be found in middle-period script (classics of the middle ages); sometimes middle-period script is lost, yet it can still be found in later script (more recent documents). Those of the same kind follow one another, supplementing each other, and together they form good words. Do you understand?

The True Person: Yes, yes.

The master: Good—you have understood deeply. Consider further: sometimes the people of high antiquity (ancient sages) are no longer transmitted, yet the people of the middle ages (sages of the middle period) can still carry the line forward; when the middle-period sages are no longer transmitted, the people of later ages (worthy people of later times) can still carry it forward. Those of the same kind follow one another, supplementing each other, and together they form good words. Do you understand?

The True Person: Yes, yes.

The master: Good—you have understood.

Summary of the main idea: The Taiping Jing uses a step-by-step descent to show that scriptural meaning and teaching do not work only at the “highest” level—when the spirits lose it, True Persons receive it; when emperors lose it, ministers and people receive it; when elders lose it, the young receive it; when men lose it, women and those of low status receive it; when ancient texts are lost, later documents and people can still follow by kind and supplement what was lost, so that together they remain one complete set of good words. The text urges readers not to belittle themselves because their rank is low or their era late; at one’s own level one should receive and make up what was lost above, and together complete the good Dao.

In practice, sometimes what is lost above is gained below; sometimes what is lost below is gained above. Sometimes both above and below are lost while the middle gains; sometimes the middle is lost while above and below gain.

Sometimes the writing of celestial spirits is lost, and the writing of sages can restore and continue it; when sage writing is lost, the writing of worthies can continue it; when worthy writing is lost, the writing of common people can continue it; when common people’s writing is lost, those in distant borderlands may be the ones to continue it. Sometimes what is lost inwardly is gained outwardly; what is lost outwardly is gained inwardly. Someone always loses, and someone always gains.

Therefore, whether above or below, inside or outside, noble or humble, near or far, each should gather in their own scriptures and essential sayings, collect together their strengths and weaknesses, classify and merge them by kind, and fit them to one another—using one side to supply what the other lacks—so that all are complete. Only then can documents and words be fully connected and complete.

(Ask the True Person:) “Does the True Person understand this?” Answer: “Yes, yes.”

(It is further explained:) By classifying, merging, and mutually supplementing, documents and words become complete and whole.

In practice, you already know this. Heaven and Earth give birth to all things; people, sages, and every kind of creature that can move and walk each have their lengths and their shortfalls, places they cannot reach, and moments they miss the mark. So each acts in their own way and follows their own method, all different; yet in the main they all intend to align with the mind of Heaven and Earth and to settle themselves in peace.

(At that time) each person spoke separately of what they practiced.