《太平經鈔》

The first scroll of the Taiping Jing Chao (Essence of Great Peace Scripture), Part A, records the origins and teachings of the "Great Peace Golden Palace Imperial Dawn Later Sage Sovereign" (a revered Daoist deity). This Sacred Sovereign observed the patterns of celestial movements and climatic changes, selected virtuous individuals, and established cultivation principles.

A disciple inquired: "Since heaven and earth operate in cyclical periods, a sage ruler must descend to the human realm. May we know this sacred ruler's name and origins?" The Sovereign replied: "Your question is profound. True masters are rare to encounter, and auspicious opportunities easily pass. Your sincere inquiry is no presumption—this is Heaven speaking through you to reveal truth for future generations. Should I remain silent, the celestial intent would remain obscure. Sit quietly now, and I shall explain in detail."

Throughout cosmic ages, all realms have their beginnings and endings—initial harmony followed by decay, with cycles of flourishing and decline between. When the "Yang Nine Hundred Six" period (a Daoist term for great kalpic catastrophe) arrives, heaven and earth crumble and all things perish. Only those who accumulate virtue through good deeds can avoid calamity, becoming "Seed People" (virtuous survivors of the apocalypse). Among these Seed People, wisdom still varies, requiring guidance from sage rulers and enlightened masters to achieve longevity through cultivation.

This eternal Sacred Sovereign bears the title "Great Peace True Perfection Supreme Singular Marvelous Qi Celestial Sovereign of Golden Palace Later Sage Nine Mysteries Imperial Lord." His surname is Li, descended from the Jade Emperor. In the fifteenth year of the Taihuang era (a celestial calendar), during the Bingzi year, he received heavenly omens. His physical manifestation occurred in the first year of Huangping era (Jiashen year), culminating in birth at the mao hour (5-7 am) on the ninth day of the ninth month in the seventh year of Shanghe era (Gengyin year)—a sacred moment when punishment and virtue intergenerated, yin and yang harmonized. He descended in the Celestial Ridge Sacred Realm of Northern Mysterious Jade Kingdom's Li Valley, within the Penglai Mountain's Human-Bird Pavilion.

His mother, the Mysterious Void Birth-Giving Matriarch, dwelled in the Nine Mysteries Chamber on the mountain's yin side. During pregnancy, she dreamed of dark clouds and sun-moon orbs encircling her body, with the Six Qi (celestial essences) activating her spirit—conceiving through yang qi resonance. At the true human's birth, three suns simultaneously shone in the east while nine dragons bathed him with sprayed water, hence taking "Spirit Valley" as his clan name and "Sunlight" as his given name. By age three, he already manifested...

This scripture describes the complete journey of a Daoist practitioner from cultivation to attaining sagehood, along with his observations on the roots of worldly calamities.

The cultivator initially practiced through contemplating the sun and moon's yin-yang energies: by day gazing at the sun to absorb its vibrant yang qi, and by night reflecting on the moon to observe waning yin qi. Through methods like gathering the hun and po souls (Daoism recognizes three hun and seven po in the human body), preserving internal jing (essence), and fortifying blood vessels, he achieved the ability to "swallow radiance and ingest cloud vapors" after seven years. By age fourteen, he attained golden-jade-like countenance, began transcending worldly emotions, and prepared to teach humanity.

The text meticulously records his cultivation achievements at each life stage:

• At 21, he withdrew from society to cultivate in solitude
• By 28, he mastered harmonizing internal and external realms
• At 35, he propagated Daoist truths
• Age 42 brought him the title "Later Sage Imperial Lord" (equal in status to previous enlightened emperors)
• Upon full realization, he could ascend to Shangqing Heaven (Daoism's highest celestial realm), roam the Taiji Palace at mid-level, and govern the ten directions below, overseeing countless beings while monitoring heaven, earth, rivers and seas.

At seventy, having mastered immortality techniques, he stored precious Daoist methods—secret scriptures, fulu (talismans), and diagrams—in jade caskets guarded by deities, transmitting them only through proper ritual protocols. The text emphasizes these methods are exclusively for "seed people" (those with innate cultivation potential), inaccessible to the unworthy.

The latter section analyzes calamities' origins: since antiquity's simple purity faded, disasters proliferated. The sage identifies wars, plagues, floods and fires as four major calamities stemming from humanity's evil thoughts and hypocritical actions—violating the "Five Virtues" (benevolence, righteousness, propriety, wisdom, faithfulness) and indulging the "Six Passions" (joy, anger, sorrow, pleasure, love, hate). Such behavior disrupts cosmic order, causing celestial bodies to stray from their courses, ultimately triggering disasters.

The conclusion warns humanity to heed these lessons and prepare accordingly. From Emperor Yao's great flood to Shang Tang's era's catastrophes, historical precedents remain ever relevant.

This scripture describes the Daoist prophecy concerning "Yangjiu Bailiu" (a technical term referring to catastrophic periods in the cosmic cycle) and the principle of karmic retribution.

Natural disasters like fires manifest according to the severity of human transgressions. The calamities of Yangjiu Bailiu vary in scale, always marked by the occurrence of major and minor Jiashen years (considered inauspicious in Daoist cosmology). During Jiashen years, malevolent spirits oppose humanity, with the intensity of disasters corresponding to people's accumulated misdeeds and merits. Different years and regions manifest these calamities in distinct forms.

Human destinies are categorized into three grades: those of middle grade encounter tribulations at predestined times, while those of upper and lower grades may fluctuate unpredictably. Evil deeds shorten lifespans, while virtuous conduct extends them. Without diligent spiritual practice, one cannot attain the Dao (the Way), and the timing of calamities is determined solely by one's accumulated merit.

The scripture details distinctions between major and minor Jiashen years: minor Jiashen years witness alternating occurrences of warfare, epidemics, and fires; major Jiashen years bring simultaneous outbreaks of all three disasters plus catastrophic floods. Before Jiashen years arrive, supernatural omens proliferate, with plagues, wars, and deluges sweeping the land for fifteen to thirty years.

During this period, virtuous people become "seed people" (zhongmin - those destined to survive the tribulations), while the wicked perish. After the calamities, the most virtuous preserve one-tenth of humanity, the moderately virtuous survive half, and even lesser virtuous individuals gradually prosper. Sage rulers, enlightened teachers, and wise ministers then emerge to guide the people.

Between minor Jiashen years and Renshen years, wise sovereigns appear. However, without deep study of the Taiping Jing (Scripture of Great Peace) and sustained practice of Taiping principles, one cannot attain longevity. Records of life and death are kept in heaven's "Blue Registers" (qinglu - recording virtuous deeds) and "Black Texts" (heiwen - recording transgressions). The Dao of Heaven operates with perfect impartiality, blessing only those who cultivate virtue.

This scripture describes the cultivation system and celestial hierarchy of the Taiping (Great Peace) tradition. Practicing the Taiping Dao with virtuous companions leads to the attainment of Taiping states, which are divided into lesser and greater Taiping. The Great Taiping Sovereign (referring to Lord Li) will manifest on the sixth day of the third month in the year of Renchen, riding the Three Pure Radiance Chariot (the cloud-borne vehicle of Daoist immortals) accompanied by ten thousand dragons. Virtuous people will become "seed people" (common folk with immortal potential), while cultivators may ascend as celestial officials. Through establishing liturgical classics (Keyi), rewarding good deeds and eliminating evil, the roots of sin are prevented, encouraging the accumulation of merit and virtue. Diligent practitioners may become divine beings (Shenzhen), united in heart and virtue with the Celestial Emperor; those who slacken or regress will fall into evil paths, accumulating negative karma daily.

Wise adepts who comprehend these principles and cultivate diligently, remembering the teachings of the Celestial Emperor and the assistance of the Great Divine Sovereign, will receive protection from sagely rulers, enlightened ministers, and numinous officials. They become immortal seed people, rise as celestial officials, and ultimately attain the status of the Later Sage (referring to Lord Li).

The Grand Preceptor of Later Sage Lord Li bears the surname Peng, having attained the Dao earlier than Lord Li and now serving as the Left Perfected Being of the Great Tenuity Palace. In ancient times, the Sovereign Protecting Imperial Dao commanded him to govern the people as Lord Li's Grand Preceptor, residing at the Luminous Terrace of Northern Pond Palace in Great Tenuity. Every 2,500 years he changes his title, touring the eight directions in the Great Void—ascending to the Limitless and descending to the Boundless—so that even true officials rarely glimpse his true form.

The scripture then enumerates four key immortals assisting Lord Li: the Prime Minister Green Lad of Fangzhu Palace, the Grand Guardian Red Polar Lord of Great Cinnabar Palace, the Grand Mentor Grand Simplicity Lord of White Mountain Palace, and the Chief Minister King of Total Truth from Western Wall Palace. These five (one preceptor and four assistants) are revered as "supporters," nurturing Lord Li like fathers. Each has distinct responsibilities: the Left Supporter and Right Aide resolve difficult questions, the Front Advisor and Rear Attendant offer counsel, the Chief Minister spreads teachings, the Mentor provides enlightenment, and the Guardian strengthens faith. These five ministers jointly assist Lord Li in cultivation and teaching—each managing their duties normally, while consulting one another on difficult matters.

This scripture primarily expounds on the functional division of the "Four Supports" (four key auxiliary positions) within the Daoist cultivation system, along with the story of how Lord Li (referring to Laozi) attained the status of "Supreme Master of High Truth" through spiritual practice.

Regarding the duties of the Four Supports: The positions of Guardian (保), Preceptor (师), Mentor (傅), and Chancellor (宰) each have distinct responsibilities. The Guardian handles internal affairs, belonging to Yin (阴), symbolizing stillness and preserving truth; the Preceptor is responsible for external teachings, belonging to Yang (阳), representing action and returning to quiescence; the Mentor expounds scriptural meanings at the forefront, while the Chancellor adjudicates right and wrong in the background. The entire celestial bureaucracy also includes dukes, ministers, immortals, and sages—totaling 361 officials—who oversee 36,000 subordinates and govern 360,000 beings.

The scripture particularly mentions that twenty-four perfected beings (真人) secretly instruct disciples devoted to the Dao, all of whom fall under the jurisdiction of the Supreme Minister of Fangzhu (方诸上相, a high-ranking celestial official). Practitioners should focus on the broader principles, and the details will naturally become clear.

The second part, presented in a question-and-answer format, explains how Lord Li (Laozi) attained the rank of Supreme Master of High Truth through cultivation. Spiritual progress requires the long-term accumulation of virtuous deeds, with the Lingshu Ziwen (《灵书紫文》, Purple Texts of Numinous Writing) being the most crucial scripture. The text describes how the Eastern Florescence Jade Guardian, the High Dawn Preceptor, and the Azure Lad Great Lord (a senior celestial official) cultivated in purity for three years within the Yellow Chamber of the Cinnabar Palace, ultimately reaching the Golden Tower of Highest Clarity (上清金阙, the supreme celestial realm).

The Golden Tower is governed by four Celestial Emperors, with the Lord of Great Peace (太平道君) residing at their side. The environment here is profoundly majestic: attended by 50,000 celestial maidens and perfected beings, guarded by venomous dragons and lightning tigers, and surrounded by flying dragons and miraculous birds. Celestial majesty radiates as winds sway immortal banners, jade trees resonate with heavenly harmonies, and hosts of immortals sing sacred hymns while phoenixes and qilins dance in reverence. Finally, the Azure Lad Great Lord advances with deep respect to receive the transmission of the Lingshu Ziwen's twenty-four oral instructions.

This passage reveals the meticulous organization of the Daoist celestial hierarchy and the highest spiritual realms attainable through sustained cultivation and adherence to sacred texts.

This scripture records twenty-four methods and taboos for attaining immortality through cultivation. First, one must firmly grasp the profound mysteries of the true Dao; second, one must clearly understand the prohibitions of spiritual practice. Specific methods include: gathering the vital energies of heaven and earth (seeking flying roots and swallowing solar essence), ingesting special talismanic waters (consuming the Luminous Talisman and Yin-Birth Talisman), absorbing the essence of the sun and moon (taking in lunar radiance), controlling one's own ethereal and corporeal souls (restraining the three hun and subduing the seven po), and wearing protective talismans (bearing the Imperial Image Talisman and Five Deities Talisman).

Other methods involve ingesting various elixirs: Flowery Elixir, Yellow Water, Returning Water, Water Decoction, and Cloud Cream; consuming special foods: metal essences (huangang), phoenix brains, pine pears, plum dates, bamboo shoots, and dried great bird meat (hongfu); and refining precious metals (creating white silver and purple gold). Finally, it mentions "establishing seals," likely referring to setting up ritual arrays to stabilize the heart-mind.

The scripture states that fully mastering these twenty-four methods enables one to transcend the Three Realms (the Realm of Desire, the Realm of Form, and the Realm of Formlessness) and roam freely through heaven and earth (the six directions), untouched by calamities, with evil spirits daring not to cause disturbance. However, those who disbelieve or disregard these methods will forever deviate from the Great Dao, sinking into suffering. The conclusion laments that those with the aspiration for cultivation should make plans early and not squander these precious teachings.