《太平經鈔》Vol. 10

The "Taiping Jing Chao" (Excerpts from the Scripture of Great Peace), Part Gui, Tenth Scroll, Outer Chapter Tenth Section records three important texts: first, the "Shen Dao Shu" (Divine Way Treatise) expounding spiritual principles; second, the "He Shi Wen" (Verification of Facts) examining objective truths; and third, the "Qu Fuhua Ji" (Elimination of Superficiality) discarding empty embellishments. Together these texts discuss the "Great Harmonious Way" (Da Shun Zhi Dao) - where "Tai" (Great) represents heaven's vastness, symbolizing the celestial realm that shelters and nurtures all beings with supreme merit; "Ping" (Peace) signifies the earth's levelness, as the flat land nourishes myriad creatures; and "Jing" (Scripture) denotes eternal principles, with heaven taking sun, moon and five planets as its warp and woof, while earth establishes mountains and rivers as its constant norms. Should heaven and earth lose their constant ways, all beings suffer calamities. Emperors emulate heaven above, follow earth below, and adopt the patterns of stars and mountains to nurture creation - this constitutes the Great Harmonious Way.

Divine persons (Shenren), perfected persons (Zhenren), sages and worthies can independently judge whether their actions accord with heavenly principles. Ancient divine beings could discern right from wrong through self-reflection, instantly perceiving truth. This mystical way purifies body and mind, rectifies intention, leaving no room to conceal good or evil - virtuous thoughts manifest while wicked impulses fade, as clearly predictable as viewing one's reflection. At such times, enlightened persons naturally attain tranquility, for opportune moments are fleeting. When conforming to heavenly law, worthies offer counsel, auspicious persons assist, malign Qi dissipates, the world clarifies, hermits emerge from seclusion, and governance flows harmoniously. This resonance originates within the heart, spreading across the land with lightning speed. Sincere intention can move celestial heaven (Huangtian) and transform Yin-Yang. Thought may guide toward righteousness or wickedness, wholly determined by mental discipline. Those truly attaining the Dao can mobilize heaven-earth's forces, harmonize Yin-Yang, and perfect all things, succeeding equally in self-cultivation and worldly salvation. Human wisdom and folly both stem from this, hence sages perfectly master myriad affairs. Why does one blush when conscience-stricken? Because the heart governs the five viscera.

This scripture primarily expounds on governing the state and cultivating the self by following the Dao of heaven through balanced internal and external practice. When rulers uphold the true Dao, their transgressions will be heard by heaven. The text uses a greenish complexion as metaphor—since green corresponds to the liver (which governs anger in Chinese medicine), violating natural principles disrupts liver-gallbladder harmony, manifesting as anger and the greenish pallor.

All things are governed by their corresponding deities, hence humans must maintain constant vigilance and uprightness in accordance with cosmic patterns to prevent calamity. Modern people often prioritize external knowledge over internal cultivation, resulting in flourishing external affairs but declining inner virtue—hence increasing illnesses and rampant superficiality in society. "Superficial" denotes surface-level concerns, while "ostentation" refers to trivial pursuits. The Dao of heaven runs deep; once one strays onto deviant paths, turning back becomes difficult.

Authentic sacred scriptures (referring to Daoist classics) fundamentally align with Yin-Yang principles and commune with divine consciousness, capable of discerning truth from falsehood without error. Those ornate writings that have strayed from the root contain chaotic content unfit for regular use. Those who hold to the essence govern with divine efficacy; moderates experience less chaos but more vexation; while those chasing trivialities remain benighted. Thus the wise invariably guard the root and uphold the Middle Way, never daring to pursue inferior paths.

Those who persevere in upholding the Dao will naturally attract auspicious connections. Crafting precious vessels (metaphor for governance strategies) requires creating what endures for millennia. Virtuous conduct prevents disasters, dispels wickedness, ceases warfare, renders punishments obsolete, stabilizes the realm, opens thoroughfares, and enlightens rulers. Great Virtue (De) practitioners upholding this path can inspire awe across the land; middling practitioners become exemplary ministers; even ordinary people achieving this avoid mutual harm. With concise language and lucid principles, how could such divine writings not be followed?

For self-protection against inauspiciousness, the method lies in harmonizing with the Five Phases' seasonal rhythms, rectifying internal and external thoughts, and dispelling pathogenic Qi. Observe celestial phenomena while abiding by the Dao; align actions with seasonal Qi; balance Yin-Yang; restrain ghosts and spirits from causing random harm. From winter solstice to spring equinox, emphasize Taiyin (great yin) energy and minimize Shaoyang (lesser yang). Regularly observe Qi transformations and contemplate disease origins. Have the divine officials (referring to internal spirits) don black robes for contemplation—forty-five to ninety days of practice can sharpen hearing and vision. At spring equinox when abundant Virtue resides in benevolence and Shaoyang Qi governs, with royal Qi shifting eastward and Wood Phase dominant, the divine officials should wear green robes for contemplation.

This scripture explains methods for harmonizing body and mind with the seasonal cycles of the Five Phases (Wuxing) to dispel illness and prolong life. As solar terms change, the energy (Qi) of heaven and earth flows to different directions. By attuning ourselves to these movements, we attain health.

In spring, the young Yang Qi (nascent yang energy) begins to stir. Practicing quiet cultivation from forty-five to ninety days before the spring equinox can eliminate diseases. During this period, perform virtuous deeds to let the gentle yang energy nourish your generative power. Those who comprehend this natural rhythm become impervious to pathogenic influences.

At summer solstice when the Fire virtue (De) prevails, energy shifts southward. Harmonize with the great Yang Qi (flourishing yang energy), and the red-robed divine officials (corresponding to the heart Shen/spirit within) will protect you. Sweetness naturally arises in the mouth, and malevolent forces retreat. The summer solstice marks yang energy's peak—mindful cultivation during this time can cure myriad ailments.

During late summer's sixth month, Earth virtue governs as energy flows southwest. Yellow-robed divine officials (spleen Shen) preside over this period. Eighteen days of serene contemplation will generate nourishing saliva. At autumn equinox, Metal virtue dominates with energy turning westward. White-robed officials (lung Shen) take charge—forty-five to ninety days of practice strengthens bones, dispels illness, and extends lifespan.

When Water virtue flourishes in winter, black-robed officials (kidney Shen) provide protection. Equivalent cultivation periods enhance hearing, sharpen vision, and dissolve hundreds of maladies. This method of following the Five Phases' seasonal patterns nurtures life internally while warding off external evils. Just as heaven and earth maintain clarity through temporal harmony, humans who emulate this principle thrive—this constitutes the great Dao practiced by loyal ministers and filial children.

Later passages describe the "Shen" (essential Qi of the five viscera) lifespan across different ages: ten-year-olds possess twenty years of Jing-Qi essence, twenty-year-olds forty years, and so forth. Youth brims with vibrant essence that gradually dissipates with aging. The body hosts 1,220 benevolent deities awaiting dispatch—ten thousand Shen function like subjects performing distinct duties. This mythological language actually describes the patterns of human vital essence transformation throughout the aging process.

This scripture expounds the principle of attaining health and longevity through cultivating body and mind. The operations of heaven and earth follow constant laws, and human flourishing and decline obey these same patterns. If one guards one's spirit (Shen) like defending a city wall, maintaining tranquility of body and mind, illness cannot invade, lifespan naturally extends, and divine beings will offer protection.

Heaven and earth endow humans with physical form precisely so they may quietly preserve their inner spirit (Shen) and follow the great Dao. When people maintain purity and stillness, focusing their spirit without allowing distracting thoughts to disturb the heart-mind, pathogenic Qi finds no entry. When one's innate true spirit (referring to primordial Qi) becomes abundant, one constantly experiences joy, no longer coveting material possessions or contending for fame. Through sustained cultivation practice, one may witness the manifestation of inner deities (referring to certain meditative experiences at advanced stages)—these divine beings stand about two and a half feet tall, corresponding to the Five Phases and five viscera.

A benevolent ruler makes Daoist methods flourish, while a gentle temperament nurtures virtue (De). With few improper thoughts in the heart, external disturbances can be avoided. When one's spirit (Shen) and Qi circulate within the body—swift as lightning—one should reflect the divine light back upon oneself, whereupon illnesses naturally heal and body-mind harmony spontaneously arises. The scripture classifies lifespan into three tiers: superior longevity at 120 years, middle longevity at 80 years, and lower longevity at 60 years—anything shorter counts as premature death, caused by dissipation of spirit-Qi allowing disease to invade.

Upholding righteous conduct enables mutual affection between people. The ancients never strayed from the Dao in their pursuit of longevity, for heaven and earth operate by constant principles. Those seeking peace and longevity must never forget this fundamental truth. Therefore, diagrams were created to transmit this mystery of life's continuation to later generations—from ancient times to present, the interplay of Yin-Yang in unceasing regeneration has perpetuated humanity across ten thousand generations.

The alternation of flourishing and decline follows nature's course—in prosperity one may become ruler, in decline a commoner; attaining the Dao brings blessings while losing it incurs punishment. The greatest filial piety lies in preserving one's body, for it continues the ancestral bloodline; achieving fame for posterity marks the truly virtuous. Such individuals receive heaven-earth's care, Five Phases' assistance, and the four seasons' protection; they're employed by successive rulers, beloved by the masses, safeguarded by spirits and deities, with the five viscera's divine beings permanently dwelling within.

The scripture concludes by noting that human life fundamentally consists of essential Qi (Jing) and vital energy (Qi), all containing divine presence (referring to primordial Qi). Foolish people don't know how to preserve spirit-Qi, thus losing the Dao. If one can return to this primordial spirit-Qi, not only may one fulfill one's natural lifespan but potentially extend it—this constitutes the realm of accomplished practitioners. As for specific cultivation methods...

When practicing cultivation, one should choose a quiet meditation chamber (a dedicated practice space), sealing doors and windows to prevent casual intrusion. Maintain daily practice, but pause if mental focus wavers rather than forcing progress. Through persistent repetition, one gradually refines the practice until reaching a state of mental stillness, where desires for speech and food naturally diminish, and external sounds cease to distract.

Through prolonged virtuous conduct and inner contemplation with closed eyes, practitioners achieve clarity in self-observation—like viewing a mirror or still water's reflection. Upon attaining this "minor accomplishment" stage, discipline arises without coercion, authority manifests without weapons, and all affairs naturally align—this marks the path of spiritual communion. Remember: holding to the "Three" (Jing-Qi-Shen) is inferior to maintaining the "Two" (Yin-Yang), and preserving duality is surpassed by singular focus on the Dao. Deep comprehension of this principle reveals the profound mystery of the Great Way.

Heaven and Earth endow humans with complete innate nature during ten lunar months of gestation. As beings who coexist with all creation, humans can thereby resolve calamities and realize universal harmony. Those of superior capacity study the Dao to assist rulers—they cherish life and accumulate virtue (De) for enduring achievement. Medium-capacity practitioners cultivate to uplift their lineages, while those of basic capacity seek only self-preservation. The Dao reveals itself to the wise—fools may encounter its methods yet fail to apply them. Proper application brings blessings; even misapplication causes no harm.

Human temperaments divide into three grades: Superior individuals revere all phenomena; middling types show partial reverence; inferior persons lack reverence entirely. The reverence of superior practitioners stems from self-reflection rather than criticizing others—their luminous hearts perceive primordial Qi as life's foundation. They honor Heaven-Earth, sun-moon-stars, the Five Phases (Wood-Fire-Earth-Metal-Water), seasons, celestial stems-earthly branches (sexagenary cycle), and Yin-Yang principles, understanding all creation follows inherent patterns. Spirits, ghosts, and the numinous forces governing wind, clouds, thunder, and lightning command their respectful caution. Middling practitioners only revere visible weather phenomena and living creatures. Inferior types fixate on immediate gains—knowing merely to plow fields and feed families, oblivious to how seasonal and Five Phase cycles affect agriculture, blindly following trends for profit.

This passage from Taiping Jing Chao discusses the progressive stages attainable through continuous cultivation, as well as the fundamental principles for governing a nation.

Through persistent study, one can ascend through ever-higher realms: the dull-witted become sages through learning; sages who continue cultivating attain the Dao (the Way); those who attain the Dao and refine further become immortals; immortals who persevere become perfected beings (zhenren); and perfected beings who advance further become divine. All these achievements stem from accumulated practice.

When cultivation reaches its highest stage, even distant tribes will submit willingly. Though myriad beings differ in kind, all enjoy longevity and well-being by aligning with the "Great Dao of Accord." Those who embody the Dao coexist with heaven and earth; ten thousand spirits pay homage naturally, auspicious signs manifest spontaneously, and calamities dissolve of their own accord. If rulers comprehend this principle, they can pacify the realm without resorting to force.

The sage's teaching relies not on coercion but on harmonizing with innate nature. Ancient kings stabilized the world precisely by aligning with the people's will. The human heart mirrors heaven's heart; the ruler's heart embodies the world's heart, with ministers as his arms and commoners as his limbs. When the ruler grieves, turmoil arises just as disharmony disturbs the body. So too heaven and earth operate—when celestial qi (vital energy) falters, winds and clouds churn; when terrestrial qi falters, all things lose their shelter.

The text emphasizes the "Three Powers" (heaven, earth, humanity): humans are born with divine nature, sharing authority with heaven and earth—of one origin though differing in form. Primordial qi divides threefold: part forms heaven, part forms earth, part forms humanity, the remainder generating all beings. Hence we revere heaven, honor earth, and value humanity. The Three Sovereigns and Five Emperors established mentorship systems, consulting reverently when in doubt—thus their nations endured peacefully, transforming disasters when they arose.

Ultimately, rulers who follow the "Great Dao of Accord" govern without anxiety, realizing universal peace. Heaven and earth move orderly, winds and rains harmonize, all spirits dwell contentedly, and beings fulfill their roles. The key lies in rulers nurturing benevolence and delighting in uprightness—as naturally as a son reveres his father or a minister serves his lord.

The earth delights in heaven, and heaven delights in the Dao (cosmic principle). Only through this can the Qi of Great Peace be formed. When celestial Qi becomes harmonized, the supreme state of Great Peace manifests. Heaven and earth blend in perfect harmony—if rulers could practice this Dao, how could any faults arise?

Those who attain the Dao become the heart and mind of heaven. When the heart and mind act, how can the limbs and body not follow? When the Shen (spirit) returns to its origin, perverse Qi naturally dissipates. This method requires distinguishing the characteristics of the three types of Qi:

• What returns to guard the body as Shen is the Qi of the Great Yang heavens, hence called "divine."
• The physical form is governed by Great Yin (extreme yin Qi), which nurtures and sustains all things, so the earth spirit is called "earth deity."
• Jing (essence) is the harmonizing essence of all things, thus ever-changing and unfixed.

The essence of heaven and earth’s yin and yang jointly transforms and nurtures all beings—this is the principle of the Threefold Cosmic Order.

Shen governs life, Jing governs nourishment, and form governs completion. Only when these three unite can the sacred vessel be formed. They are like the relationship between ruler, minister, and people—none can be lacking. If the heart-mind is unsettled, the body finds no peace. What can be stabilized remains; what cannot departs. Beginners cultivate according to stabilizing methods, and over time, they naturally achieve complete stability without separation.

Yin and Yang Qi rub against and stimulate each other, mutually generating one another. The body’s Qi also circulates throughout, with Shen and Jing flowing in and out. Shen and Jing depend on Qi just as fish depend on water—when Qi is cut off, Shen and Jing scatter; when water dries up, the fish dies. Thus, the key to nurturing life lies in calming body and mind and preserving primordial Qi, avoiding excessive anger or joy. Ancient enlightened teachers instructed rulers by first settling their hearts and minds, freeing them from worry—only then could rulers focus on governance.

When heaven is joyful, it releases the Qi of Great Peace, and all things flourish. When heaven is wrathful, it releases the Qi of punishment and destruction, and all things suffer calamity. Thus, all beings share heaven’s sorrows and joys.

If heaven fails to guard its divine spirits, the sun, moon, and stars dim.

If earth fails to guard its divine spirits, mountains crumble and rivers run dry.

If humans fail to guard their divine spirits, the body perishes.

If all things fail to guard their divine spirits, they suffer harm.

Therefore, spirits must return to their rightful place—if forcibly prevented, they will vanish on their own.

The harmony of yin and yang is the natural order:

• Where there is heaven, there is earth.
• Where there is day, there is night.
• Where there is sun, there is moon.
• Where there is yin, there is yang.
• Where there is spring, there is autumn.
• Where there is summer, there is winter.
• Where there is left, there is right.
• Where there is surface, there is depth.
• Where there is white, there is black.
• Where there is brightness, there is darkness.
• Where there is hardness, there is softness.
• Where there is male, there is female.
• Where there is front, there is back.
• Where there is above, there is below.
• Where there is ruler, there is minister.
• Where there is first, there is second.

All things in the world follow the principle of mutual generation between Yin and Yang: from the Zi hour (midnight) to the Chou hour (early morning), from the Five Phases giving rise to the six climatic energies, from trees producing plants, females nurturing males, to high mountains connecting with hills—these are all fundamental laws of the great Dao, the pivot of Yin-Yang movement, and the highest manifestation of divine will.

To prolong life and govern a nation peacefully, the key lies in harmonizing the three energies (Jing, Qi, Shen). These three are originally one: Shen (spirit) comes from heaven, Jing (essence) originates from earth, and Qi (vital energy) arises from the harmony between heaven and earth. Together, they constitute the source of life: Shen directs the movement of Qi, while Jing is stored within, with all three working in unison to sustain life. Therefore, those seeking longevity must cherish primordial Qi, revere the divine, and nurture their spirit; in handling major affairs, one should follow nature's course and govern through Wuwei (non-action). This principle is like an echo following sound or a shadow following form—superior practitioners use it to govern states, average ones to prolong life, and lesser ones to manage households. This is the great truth of the Dao: "Achieving without deliberate action, bringing order without forceful control."

Next, we examine seven paths for self-cultivation and state governance: Can cultivating virtue in oneself lead to harmony? Can extending it to governing the people bring peace? If the method is improper, how can stability be achieved? Similarly, we explore the effects of cultivating oneself and governing through benevolence and righteousness, ritual systems, cultural education, rule by law, and abandoning military force. These seven methods are all indispensable, yet none can be applied exclusively. Ancient Dao attainers had fundamental principles for self-cultivation and more profound methods for governing the people: letting all things find their proper place, filling the four directions of heaven and earth with joy, ensuring nothing violates its inherent nature—thus naturally bringing stability to all quarters. Without grasping the root, even the most meticulous benevolence will prove ineffective.

(Note: The "three energies" refer to core Daoist cultivation concepts—Jing as the material foundation of life, Qi as flowing energy, and Shen as conscious guidance; "governing through Wuwei" is a central Daoist political tenet emphasizing alignment with natural laws; the "seven methods" represent governance strategies reflecting the Han-era Huang-Lao school's integration of Confucian ethics.)

Governing the world cannot rely on a single method. The seven approaches to statecraft—humaneness, righteousness, ritual propriety, cultural refinement, laws, regulations, and military force—each have distinct characteristics, with their own strengths and limitations. None should be entirely abolished, yet none should be exclusively relied upon. To cultivate oneself and bring peace to the nation, ultimately achieving a golden age of Great Peace, one must profoundly grasp the essence of these methods. The key to mastering them lies in the Dao (the fundamental concept in Daoism, referring to the origin of the cosmos and its operational principles). By adhering to the Dao's tenets and maintaining the state of "guarding the One" (a Daoist practice focusing on preserving the primordial qi), one can reach boundless realms. When Heaven (the supreme deity) implements this principle, its profundity is unfathomable—this is called the "Pattern of Illuminating Insight" (a mode of perceiving all things with perfect clarity).

Humanity is divided into three classes: the first are born of Heaven, the second of Earth, and the third of human reproduction. Those mandated by Heaven become rulers; those mandated by Earth become ministers; those mandated by humanity become commoners. The ruler acts in accordance with Heaven's Dao, the ministers follow Earth's Dao while assisting the ruler, and the commoners submit to the ministers' governance. Only when these three forces (the qi of Heaven, Earth, and humanity) work in concert can good governance be achieved. A stable state requires virtuous ministers; with capable ministers, the people will be obedient. Only when the ruler is wise, the ministers competent, and the people virtuous—all three aligned with the Dao—can lasting peace be attained. True Great Peace requires the harmonious operation of these three qi, none harming the others.

Those of highest virtue govern the world through the Dao, their beneficence reaching beyond the Four Seas, benefiting even distant tribes. Calamities find no foothold, auspicious signs multiply, and misfortune cannot approach. Those of middling aptitude who study the Dao may become worthy ministers assisting in governance, or at least preserve their households from disaster. The lowest practitioners cultivate the Dao merely for self-preservation, wandering far from parents with shallow virtue—barely able to protect themselves. How could such attainments assist an enlightened ruler in governing the nation?

Those who can pacify the Four Seas receive Heaven's aid; ministers should assist in governance, resonating with Earth's Dao; while those focused solely on self-preservation walk a narrow path, hardly achieving governance. Though all three may prolong their years, their realms differ vastly.

The comings and goings of spirit beings (high-level spiritual entities in Daoism) manifest the Dao's principles. Divine persons act with radiant integrity, emulating Heaven's Dao. Human destiny depends on who can uphold the correct path. People should model themselves on yin-yang (the cosmos' two fundamental forces): yang qi often appears upright, yin qi often appears crooked; yang qi endures, yin qi fades; yang qi expands, yin qi recedes; yang qi governs growth, yin qi governs dissolution. In a single day, humans undergo three transformations corresponding to the three qi of Heaven, Earth, and humanity—these qi operate by different patterns, often clashing. Only those who truly attain the Dao can concentrate their essence and transcend this ordinary state.

Those who do not study the cultivation of Dao remain unaware of the manifestations of Shenming (the innate primordial Qi within the human body) as it departs or remains. These evident principles cannot be concealed. Thus, cultivated individuals may govern their physical forms, yet they cannot control the spirits and deities. When awake, a person's actions—whether moving, sitting, standing, speaking, or gesturing—distinguish right from wrong, with conduct conforming to proper norms. In such states, the Shenming within the body remains present.

But when one closes their eyes to sleep, the external light withdraws inward. Though thoughts may still linger in the mind, speech ceases, and the Shenming remains within the body. Upon entering deep slumber, the spirit departs on its wanderings, leaving the body immobile, the mouth silent, and the ears unhearing. In this state, it easily mingles with all manner of harmful influences, sustained only by faint remnants of Qi to maintain life—this is clear proof. Therefore, one must constantly guard the spirit; preserving it leads to longevity, while losing it brings the exhaustion of one’s destined lifespan. Whether one attains the Dao hinges on the mind’s intent and thoughts—just as losing the Dao also stems from them.

The method for guiding rulers to transform confusion lies in following the great Dao. Though the Dao shifts unpredictably, it resonates across ten thousand miles, connecting above and below without end, circulating through the six directions of heaven and earth (up, down, and the four cardinal directions). To abide by the Dao brings fortune; to neglect it invites harm. The opening and closing of Yin and Yang (the complementary fundamental forces of the cosmos) are eternal patterns, transmitted only to those who embody the Dao. When virtuous people practice them, their lifespans endure as long as heaven and earth.

Virtue (De) has its degrees of depth, and affairs their roots and branches—yet all things manifest the principles of the Dao. What is destined to flourish receives the aid of goodness, while what is fated to decline invites the consequences of evil. Just as fertile soil yields abundant harvests and barren land brings poor crops, good deeds align with the will of heaven. The noble dwell in cities, the humble in marshes; those who sit in stillness are hosts, while those who move are guests—all are expressions of the Dao.

The virtuous reap blessings through their actions, while the wicked invite calamity. The virtuous obtain fortune and virtue, the noble acquire carriages, and the humble walk on foot. Sages and worthies use this to transcend the mundane world, and even petty men, upon receiving it, do not harm one another—such is the manifestation of the Dao. Teachings do not repeat themselves, and opportunities do not return. Hasten to instruct rulers in spreading the way of Great Peace. When the Dao is perfected, one transcends the world; when merit suffuses the six directions, all beings are universally delivered.