《太平經鈔》Vol. 2

This scripture elucidates the method of prolonging life by harmonizing Yin-Yang and aligning with the natural Dao. When you close your eyes to practice inner vision (neiguan), you'll perceive pure white radiance within your body, resembling the first light of dawn. At this stage, the body experiences profound tranquility—as if resting on warm bedding, with relaxed sinews and bones devoid of movement, and the mouth free from speech. Each stretch brings exhilarating comfort, the heart brimming with joyful nourishment, the nose breathing smoothly, while sweet dew spontaneously arises in the mouth—these are all signs of proper cultivation.

Those who follow celestial and terrestrial rhythms will establish enduring governance; those who observe the four seasons' transformations will see their endeavors flourish daily. The Great Dao (Daodejing) requires no mystical words—the alternation of Yin-Yang manifests its function. Those who comprehend this principle prosper, while those who defy it face chaos. Attainers of Dao (dedao) enjoy luminous spirit (shenming), whereas those who lose it stumble at every step. One must carefully contemplate this truth to align conduct with the Great Dao.

The human body serves as the foundation of Dao and the abode of spirit (shen). The upper body embodies Yang (representing life and creativity), the lower body embodies Yin (representing austerity and restraint). The left side belongs to Yang, the right to Yin. Yang energy governs growth and generation, Yin energy governs restraint and resolution—Yang corresponds to Dao (natural law), Yin to discipline (social regulation). Virtuous deeds attract the assistance of Yang spirits, while wickedness summons the disturbance of Yin spirits. Persistent accumulation of virtuous deeds builds De (virtuous power), bringing increasing auspiciousness.

A sovereign should honor De while using discipline judiciously, thereby emulating the Dao of Yin-Yang. Petty men act contrarily—precisely why they court misfortune. Within the human body reside numerous divine spirits (referring to the functional consciousness of bodily organs). These inner deities record one's good and evil deeds. Even unspoken thoughts may be sensed by others, transmitted by these internal spirits. Thus, rectifying the heart-mind and settling the body constitute the root of self-cultivation and longevity preservation. The wisdom of governing through Wuwei (non-action) also originates here.

The truly wise first comprehend the patterns of fortune and misfortune through self-cultivation. They focus on contemplating their own being rather than blindly imitating others, delving deeply into the true meaning of Dao, thereby attaining the state of bodily and mental peace. When noble persons understand this principle, they achieve unity with Dao.

The Taiping Jing Chao passage discusses how cultivating the Dao requires grasping the fundamental principle. Just as a thriving tree depends on nurturing its roots, those seeking the Taiping state (an ideal condition of physical-spiritual harmony) must preserve the foundational "One." This "One" represents the origin of the Dao, the beginning of primordial Qi (vital energy), the sustenance of life, and the governing principle of human consciousness. It resides at the center of the human body as the core of existence.

Those who fail to comprehend this foundation act chaotically, inviting continuous misfortune. This stems not from personal faults but from losing one's root. Practices that chase superficialities while neglecting fundamentals create irresolvable calamities. Therefore, Dao cultivation demands deep contemplation of "guarding the One" (Shouyi, the foundational meditation practice):

• Each body part corresponds to its own "One": the crown governs the head, the eyes govern the seven orifices, the navel governs the abdomen, breath governs the meridians, the heart governs the five viscera, palms and soles govern the limbs, the spine governs the bones, and the digestive system governs the muscles.
• Maintaining these focal points: Concentrating on fundamentals attracts celestial deities' assistance, while scattered attention only draws terrestrial spirits. Chaotic thoughts invite demonic interference. Steadfast "guarding the One" extends lifespan, whereas wavering invites danger, and mental dispersion triggers disasters.

Joyful disposition proves equally crucial for cultivation. Nurturing body and nature with joyful awareness while contemplating cosmic patterns dispels misfortunes. This cultivation-derived joy harmonizes Yin-Yang (cosmic complementary forces), returning practitioners to original purity. When primordial Qi rejoices, all things flourish; when Heaven-Earth rejoice, sun-moon shine clearly with orderly seasons and harmonious Five Phases (Wood, Fire, Earth, Metal, Water). When rulers rejoice, peace reigns; when people rejoice, carefreeness prevails.

Authentic joy constitutes the purest energy between Heaven and Earth, capable of connecting with divine intelligence. Serene minds generate luminosity that perceives spiritual beings. Those who communicate with deities naturally accompany the Dao, attaining longevity. The ultimate challenge in cultivation lies in returning scattered thoughts to the original heart. Dao-attained individuals embody benevolence, while those who lose the Dao succumb to greed.

This passage elucidates methods for attaining a harmonious society through transforming social customs and personal cultivation. The scripture states that when people abandon harmful practices and align with the inner Dao (the Way), conflicts cease naturally, ushering in an era of Great Peace. True joy arises from inner purity—when the nation is stable and individuals cultivate themselves in accordance with the Dao, even foreign tribes (Yidi) will retreat, auspicious signs manifest, and malevolent spirits vanish of their own accord.

The text particularly emphasizes the importance of the divine spirits within the human body. If these internal spirits depart the body and fail to return promptly, they may cause harm. To summon them back, practitioners should hang images corresponding to the five viscera (Zangxiang) in an empty chamber, arranged according to seasonal colors: ten azure youths for spring, ten crimson youths for summer, ten white youths for autumn, ten black youths for winter, and twelve yellow youths during seasonal transitions. Through sustained visualization, the spirits of the five viscera will respond, assisted by the deities of the twenty-four solar terms and the Five Phases (Wood, Fire, Earth, Metal, Water), curing all manner of illnesses. Both male and female practitioners should create one-foot-tall images adjusted seasonally.

The scripture expounds the principle of Yin-Yang mutual transformation: Yang can become Yin, and Yin can transform into Yang—only through their harmony can the Dao be practiced. Heaven and earth, the four seasons, day and night, rulers and ministers all exist in interdependence, just as the Eastern Sea, though low-lying, gathers a hundred rivers and thus nurtures treasures like whales and luminous pearls. When Dao cultivators assemble, they obtain extraordinary longevity formulas and witness auspicious omens; gatherings of sages bring universal peace, while gatherings of weapons portend chaos.

Finally, the text employs metaphors: rulers should uphold the Dao while ministers preserve De (Virtue/Power)—these are as inseparable as the outer and inner layers of clothing. Heaven and earth embrace all things, which contain both good and evil, just as the emperor symbolizes the sun and the empress the moon. Both should emulate parental love—cherishing virtuous offspring while showing compassion to wayward children—thereby harmonizing familial relationships.

This passage expounds on the fundamental Daoist concepts of the harmony between Heaven, Earth, and humanity, divine protection, and the essential practice of Shouyi (guarding the One).

The celestial stars correspond to virtuous officials in the human realm, jointly illuminating all beings' growth. The pure and light Qi ascends to form Heaven, while the turbid and heavy Qi descends to create Earth, with the balanced Qi transforming into human life. The text emphasizes harmonizing the divine spirits, ensuring all deities coexist peacefully without causing harm. When Heaven and Earth rejoice and all spirits are pleased, the people can live in peace and prosperity. If rulers govern in accordance with the Dao, they will receive heavenly blessings.

The Shouyi Mingfa (the cultivation method of single-minded concentration on the pure Dao) constitutes the foundation of longevity. Practitioners must maintain focus as carefully as tending a newborn flame, progressing from red to white to azure hues, ultimately attaining luminous clarity. Persistent practice can eliminate all ailments, representing the secret technique for achieving enduring vision and long life. This method brings forth illumination like the rising sun, embodying the supreme path to prolonging life.

The Dao is the origin of all things—indescribable yet omnipresent. Primordial Qi (the universe's foundational energy) gives birth to all existence through the Dao's operation, as Heaven, Earth and myriad beings all arise from it. The sun, moon and stars follow the Dao's course in ceaseless motion; deviation from the Dao leads to loss of radiance. Human rulers and officials interact resonantly with all creation, while the Five Planets (Venus, Jupiter, Mercury, Mars and Saturn) oversee human transgressions. Depending on a ruler's governing style (virtuous rule, martial governance, compassionate approach, authoritarian control, or integrity), corresponding constellations will descend to protect. This cosmic resonance between Heaven and humanity, though spanning vast distances, manifests tangible effects.

The passage highlights core Daoist principles of cosmic resonance and following the Dao's natural patterns, along with cultivation methods to achieve mind-body harmony through Shouyi practice.

This passage elucidates the principle of resonance between heaven and humanity, emphasizing the profound connection between rulers and the natural world. A ruler's actions elicit corresponding responses from heaven and earth, much like the distinct characteristics of the four seasons: warmth in spring, heat in summer, coolness in autumn, and cold in winter—these are the immutable patterns of nature.

Different levels of Qi (vital energy) resonate accordingly: the Qi of emperors communicates with heaven, that of ministers aligns with their advisory roles, subtle Qi corresponds to minor officials, nurturing Qi to the imperial harem, declining Qi to common people, while punitive Qi resonates with prisoners. This interaction follows the principle of like attracting like. Should the emperor's Qi become obstructed, his benevolence cannot reach the people.

Ancient sage-kings understood this principle well, carefully observing these signs to assess governance. When rulers follow the Dao (the Way, natural law), heaven and earth rejoice; when they defy it, calamities and omens manifest. True enlightened rulers should quietly contemplate De (Virtue/Power), cultivate themselves according to the Dao, pursue longevity, harmonize marital relations (symbolizing Yin-Yang balance), thereby bringing peace to heaven and earth.

Though heaven and emperors are physically distant, they resonate through the Dao—is this not wondrous? As stated in the Divine Instructions Scripture, primordial Qi (the cosmic source energy) connects with heaven and earth's intrinsic nature. When the six directions and eight dimensions (representing the entire cosmos) are joyful, favorable responses emerge; displeasure brings adverse reactions. This resonance occurs as naturally as shadows following forms or echoes responding to sounds.

The three Qi—Taiyin (Great Yin), Taiyang (Great Yang), and Zhonghe (Central Harmony)—interact dynamically, with humanity serving as the pivotal nexus. People must understand this principle: cherish life, nurture the body, respect superiors, care for subordinates, and uphold the love of life over death. When these three Qi harmonize joyfully, they create "Taihe" (Supreme Harmony), manifesting auspicious signs.

Gathering wise individuals and contemplating enduring governance ensures state stability. When rulers cultivate their inner nature, they nurture the people. Heaven shows no partiality in blessings, favoring only the sincere; deities likewise incline toward the virtuous. One may become a sage or deity, or descend into unworthiness—the key lies in following the upright Dao.

The "Way of Guarding the One" (a meditative practice focusing on preserving the original mind) constitutes the study of inner cultivation. Communities displaying frequent auspicious signs harbor sincere individuals; their absence indicates deviation. Observing these signs reveals truth. Heaven observes humanity as clearly as a mirror reflects objects. Understanding this principle, aligning with heavenly Dao and resonating with true deities—how could this not bring fortune?

To accomplish great deeds, one must align perfectly with heaven and earth's Zhonghe (Central Harmony). When heaven and earth harmonize, all things find peace; when officials act justly, the people settle into tranquility.

This scripture elucidates the vital importance of harmonizing Yin-Yang and balancing the Three Powers (heaven, earth, and humanity). If one excessively favors Yang Qi (the active, masculine force), the earth cannot fully nurture all beings; if one overemphasizes Yin Qi (the passive, feminine force), heaven cannot completely generate life. Only when Yin, Yang, and the harmonizing Qi work in concert can true equilibrium be achieved.

The ancient sages governed the world and ushered in eras of great peace precisely because they grasped the essence of heaven and earth’s harmonizing force. When the flow of Qi becomes obstructed, disorder arises in all affairs. When the three energies—Great Yang (Taiyang), Great Yin (Taiyin), and the Central Harmony (Zhonghe)—operate in unison, and when rulers emulate the Dao of heavenly-earthly balance by following natural patterns, the virtuous and capable emerge to assist. Thus, both heaven and earth rejoice. By adhering perfectly to cosmic principles without the slightest deviation, peace and auspicious signs manifest spontaneously.

Primordial Qi (Yuanqi) divides into three forms: Great Yang, Great Yin, and Central Harmony. The world is structured by the Three Powers (San Cai): heaven, earth, and humanity. Heaven has its Three Lights (sun, moon, and stars, with the North Star as its axis); earth has its three terrains (mountains, rivers, and plains); humanity has its three familial bonds (father, mother, and child); governance requires the cooperation of ruler, ministers, and people. For lasting peace, these triadic relationships must align as closely as heart and mind, sharing the same virtue (De) and purpose—only then can an era of prosperity and longevity be realized.

Men symbolize heaven, and thus their hearts naturally turn toward women (reflecting heaven’s intent). Ministers symbolize earth, which eternally responds upward to heaven—just as all things growing from the earth stretch skyward, and rising vapors form rain. Loyal ministers, anxious for their country, emulate earth’s upward aspiration (reflecting earth’s intent). The people embody the harmonizing Qi, tasked with mediating all things. Central Harmony is like a child, born of parents: life’s essence (Xingming) originates from the father, while the mother provides its physical form. Thus, in times of grievance, one longs for ruler and father alike. These three form the symbolic bonds of husband-wife and parent-child.

Ruler, ministers, and people must communicate and collaborate, united in heart and virtue, so the three energies may fuse into the "Great Harmony" (Taihe) Qi. When Taihe arises, the signs of peace appear. If any of these three energies is severed, Taihe cannot form, and an era of peace will not come. The key to Yin-Yang lies in Central Harmony—with it, all things flourish, people live in concord, and rulers govern in tranquility.

The ruler is like heaven: if his benevolence does not descend, nothing grows, and the people cannot thrive. When the ruler’s will is obstructed, heaven’s intent cannot reach the world below—just as wives and children, deprived of a ruler’s or father’s guidance, rebel against the family. If the ministers’ Qi cannot circulate, it is as though earth’s energy fails to rise to heaven.

This scripture elucidates the fundamental principles governing the operation of heaven, earth, and all things, while also revealing the proper way for rulers to govern the world. At its core, it teaches that all phenomena must follow the laws of the Dao to function harmoniously.

Initially, it observes that when Qi (here referring to Yin-Yang energies) cannot circulate freely between heaven and earth—just as loyal ministers cannot assist enlightened rulers, virtuous officials are barred from court, and the people's voices remain unheard—how could peace and prosperity possibly emerge? Like wounded earth where widows dwell in perpetual sorrow, the state too would descend into chaos.

Using the Five Phases (Wood, Fire, Earth, Metal, Water) as metaphor, it explains: A true sovereign should resemble fire, capable of harmonizing and transforming all things. Fire softens metal through melting, hardens clay into durable tiles, and warms cold water. Just as fire governs the Five Phases, the ruler should educate the people through Dao and De (Virtue), enabling all things to find their proper place. Failure in this regard renders one as unworthy of kingship as infertile couples are undeserving of being called parents.

The text further describes other elemental qualities: Earth, though slow to change, nourishes all things and is thus called "Houtu" (the Earth Goddess); thunder follows heavenly principles to shake the four directions; the cycling seasons and alternating Yin-Yang persist precisely because they remain faithful to the Dao. Heaven and earth stand firm without pillars; all beings grow without artificial arrangement—all because primordial Qi (the universe's foundational energy) perpetually operates according to the Dao.

The conclusion crystallizes the teaching: When heaven keeps the Dao, divine marvels manifest; when earth keeps the Dao, all things return to it; when sun, moon, and stars keep the Dao, they illuminate creation. Yin-Yang, the seasons, and the Five Phases maintain their rhythms precisely through Dao adherence. Like plants growing naturally without forced categorization, all phenomena find their proper place simply by following the Dao of nature. True statecraft consists in emulating these natural patterns.

This scripture expounds core Daoist concepts of "guarding the Dao," "Yin-Yang balance," and "inherited retribution" (the influence of ancestors' virtue or vice on descendants).

First, it states that all matters, great or small, must follow the Dao's principles—deviation from the Dao brings chaos to the world. When Yang Qi (vital energy) is stable, all things grow naturally; when Yin Qi is stable, all things mature naturally. The harmony of Yin-Yang represents the ideal way of governance. The emperor, as the son of Heaven, and the empress, as the daughter of Earth, embody the most vital Shen (spirit) and Qi between Heaven and Earth. Heaven and Earth desire joy, not sorrow, for all beings—this is their fundamental will. If rulers are sorrowful, the Qi of the four seasons and Five Phases (Wood, Fire, Earth, Metal, Water) becomes disordered, leading to instability in life.

Next, it introduces the "Method of Hanging Images and Returning the Spirit" for cultivation: within the human body reside seasonal child deities (ten each of spring-green, summer-red, autumn-white, and winter-black child spirits, plus twelve yellow child spirits for the transitional seasons). Both men and women possess these divine beings. During practice, one visualizes these spirits (about a foot tall) and maintains a joyful heart by day, allowing the Shen and Hun (ethereal and corporeal souls) to swiftly return to the body.

Finally, it explains "inherited retribution": since the dawn of creation, malevolent Qi has never ceased. Human lifespan is a treasure bestowed by Heaven, attainable only through genuine De (virtue). If a virtuous person suffers misfortune, it results from ancestral misdeeds; if a wicked person enjoys blessings, it stems from inherited ancestral merit. Even with lingering ancestral misfortune, great personal virtue can neutralize it. This cycle of retribution spans five generations, completing a full cycle in ten. Some, despite minor good deeds, cannot offset ancestral sins, suffering imprisonment or even the extinction of their lineage—a profound injustice indeed.

This passage from the Taiping Jing Chao elucidates the interconnectedness of Heaven, Earth, and humanity, as well as the correspondence between human destiny and natural laws.

The operations of Heaven and Earth comprise three primary divisions, just as imperial rule follows a thirty-thousand-year cycle, ministerial service a three-thousand-year cycle, and common people's lives a three-hundred-year cycle. These cycles interact, creating continuous fluctuations and repetitions that mirror the rise and fall of human governance. Only by emulating the Dao of Heaven and adopting the governance methods of ancient sage-kings can this vicious cycle be broken.

Human lifespans are categorized into three grades: the superior lifespan of 120 years corresponds to solar Qi (vital energy), the median lifespan of 80 years to lunar Qi, and the inferior lifespan of 60 years to harmonized Qi. The 120-year span aligns with a complete celestial cycle; 80 years reflect the differentiation of Yin-Yang, akin to Earth nurturing all things; while 60 years correspond to balanced Qi, symbolized by the hexagram of withdrawal (Dun) governing the threshold of life and death. Those who accumulate virtue through good deeds may transcend these limits to achieve "transcendence" (dushi), whereas evildoers perish prematurely. Stillbirths or childhood deaths result from ancestral karma (chengfu).

Different illnesses manifest cosmic disharmony: headaches indicate discord in celestial Qi, foot ailments reflect terrestrial Qi imbalance, organ diseases stem from conflicts among the Five Phases (Wood, Fire, Earth, Metal, Water), limb disorders arise from seasonal misalignment, deafness and blindness signify disruptions in the Three Luminaries (sun, moon, stars), fevers and chills reveal Yin-Yang clashes, mental illness shows universal disorder, and possession reflects divine wrath. Heatstroke deaths result from excessive solar Qi, hypothermia from overwhelming lunar Qi, sudden deaths from violent execution Qi, while respiratory disorders stem from seasonal Qi disruption.

Presently, Heaven and Earth suffer complete Yin-Yang dislocation, bringing frequent calamities. Errant rulership causes irregular floods and droughts, rampant banditry, and oppressive punishments that devastate livelihoods. Chaotic governance harms all beings, disturbing celestial patterns until even the Three Luminaries deviate from their courses. Only adherence to the supreme Dao can bring deliverance. Heaven's will cannot be deceived—once divine wrath manifests, none can restrain it. Offending the celestial order shortens lifespans through untimely death. These principles originate from the natural laws established at the dawn of creation.

This scripture primarily discusses how all things in heaven and earth possess their own unique attributes, and how sages each have their particular strengths, emphasizing the importance of conforming to natural laws and practicing the true Dao.

All things in heaven and earth have their own distinctive qualities: Heaven excels in vastness and clarity, Earth excels in solidity and support, and the harmonized Qi (the balanced state of Yin and Yang) excels in nourishing all beings. Just as sages each master a particular domain and cannot comprehend the entirety of the Dao, how much less can ordinary people? The text uses the twelve Earthly Branches (Hai, Si, Zi, Wu, etc.) as metaphors for the cyclical patterns of heaven and earth, illustrating that violating seasonal rhythms (such as dispersing when one should gather during the Hai hour) invites calamity.

If a ruler governs with Dao and De (Virtue/Power), practicing benevolent rule, the people will receive blessings and households will live in harmony. Conversely, if the ruler loses the Dao, even subjects thousands of miles away will neglect their duties. This demonstrates that the foundation of governance lies in whether the ruler personally embodies Dao and De—empty words of virtue are inferior to actual practice.

Later, through a dialogue between a divine being and a perfected one (Zhenren), the text clarifies: Those broad and perfected beings (highly realized adepts) who attain longevity do so because they abandon false paths and devote themselves to cultivating the true Dao. The true Dao preserves life, while false paths ultimately lead to ruin. When ordinary people are trapped in exhaustion and hardship, those who cultivate the Dao alone endure—this is the greatest joy. To attain long life, one must accumulate good deeds and nurture virtuous thoughts over time.

The Dao is the eternal and unchanging principle. When the divine beings of high antiquity (the highest adepts) governed the world, they employed perfected beings (Zhenren, the next level of adepts) as assistants, and the people were scarcely aware of the emperor’s presence, for everything followed its natural course. A lesser form of governance employed immortals (Xianren, a further level of adepts) as assistants, and the people began to perceive the emperor’s teachings. This reflects the Daoist political ideal of "governing through Wuwei (non-action)."

This passage elucidates the relationship between different levels of state governance and spiritual cultivation, along with the principle of resonance between Heaven and humanity.

It first describes governance at several levels: The highest form is rule by immortals (those who have attained the Dao) as sovereigns with Daoist practitioners as ministers. Next is governance through laws and punishments, though this makes people fearful and prone to deceitful behavior. The worst is tyrannical rule with careless official appointments, leading to injustice and social chaos. The poorer the governance, the further it strays from the Great Peace (Taiping) ideal.

It then explains the power of contemplation: what one contemplates attracts corresponding energies. Contemplating divine beings summons spirits, contemplating truth brings enlightenment, and contemplating the immortal path draws one closer to transcendence. Similarly, contemplating virtue attracts worthy helpers, while contemplating wickedness invites confusion from ignorant ghosts. A person's mental state determines their achievements: Superior individuals (shangshi) contemplate divine truths when governing, middling ones (zhongshi) rely on wisdom, while inferior people (xiashi) simply drift with the current.

Through a dialogue between Perfected Persons (zhenren) and Divine Beings (shenren), it explains how to discern a ruler's virtue: When emperors harbor benevolence, auspicious omens appear and sacred texts manifest spontaneously. Rulers of different virtues resonate with distinct cosmic energies (Qi): humane and enlightened rulers resonate with Wood and Fire Qi, martial and wise ones with Metal and Water Qi, while gentle rulers resonate with Earth Qi. These are accurate reflections of celestial patterns.

Finally, it reveals the secret of cosmic operation: Heaven and Earth endure without speaking, divine beings attain longevity without words—both maintain inner clarity while outwardly remaining silent. Spirits come and go without trace, preserving purity and stillness to naturally generate divine light. Conversely, excessive speech depletes Jing (essence), excessive effort wearies the body, and excessive force harms oneself—all paths to misfortune.

This passage from Taiping Jing Chao discusses the importance of cultivation and contemplation, and how proper practice can alter one's destiny.

One should not indulge in reckless thoughts, as virtuous thoughts accumulate blessings (De), while harmful thoughts damage oneself. The difference between safety and peril is as fine as a strand of hair—thus, the mind must remain pure and uncluttered. When one deviates from the Dao (the fundamental cosmic principle), life is severed; understanding the true meaning of the Dao allows life to endure. It is essential to nurture one's essence (Jing) and Qi (vital energy), avoiding self-depletion. By seeking guidance from a genuine enlightened teacher, one can prevent calamities.

True practitioners dare not disregard the teachings of the divine sages (those who have attained the Dao). The sages say: "The purpose of study and cultivation is for self-refinement, not for others." Therefore, each person should cherish themselves and actively draw near to the Dao. Through sustained practice, one may become a divine being (Shenzhen, an enlightened one), fundamentally distinct from ordinary people.

How can one verify whether they have attained the Dao? The sages advise: seek confirmation from an enlightened teacher and test it through personal practice. When the body undergoes positive transformations, aligns with divine principles (Shendao), communes with true adepts (Zhenren), and dwells in harmony with the sages, these are signs of attainment. Those who neglect inner cultivation and instead seek externally will labor in vain until old age, straying from the root of life. This is the manifestation of a world devoid of the Dao, bringing great calamities.

The consequences of deviating from the Dao vary by individual: rulers who lose the Dao bring chaos to the state; officials who lose the Dao mislead their sovereign; benevolent people who lose the Dao cannot practice goodness; petty people who lose the Dao court their own ruin. This is the distinction between sages and ordinary folk throughout history.

The method for discerning rise and decline is this: when great figures are destined to flourish, auspicious signs appear, and worthy individuals come to assist them; when a family is destined to prosper, virtuous offspring are granted. These outcomes are achieved through sincere and focused contemplation—persistent, concentrated thought brings fulfillment of desires. Since the Dao nurtures all things, how can one not strive to embody it?

The Three Bonds and Six Disciplines (Confucian ethical norms) bring enduring blessings because they align with the Dao. Heaven-granted longevity does not contradict virtuous aspirations. Just as the benevolent nature of trees corresponds to the East (in the Five Phases, Wood governs the East and represents benevolence), all things operate according to their inherent attributes. Thus, when rulers seek to govern and stabilize the realm, they too must respond to movement with stillness, attracting like with like.

The difference between ancient and modern scholars: the ancients studied to cultivate themselves, while modern scholars demand it of others; the ancients studied to secure their lives and purpose, while modern scholars chase superficial glamour, neglecting accumulation.

This passage explains that if one focuses solely on accumulating Jing-Qi (the vital essence and energy emphasized in Daoist cultivation) in the physical body while neglecting the cultivation of one's nature through studying scriptures, they fundamentally misunderstand the path of practice.

The Taiping Jing (Scripture of Great Peace) emphasizes the cultivation principle of "equal emphasis on body and texts." It teaches that genuine cultivation requires two complementary aspects: one must nourish the body through breathing techniques, Daoyin exercises, and Qi absorption methods (accumulating essence in the body), while simultaneously studying classics and comprehending universal principles to elevate one's spiritual nature (accumulating essence through texts). Focusing exclusively on one aspect is like a tree growing branches without roots—it can never attain the Dao.

Here, the "roots" symbolize the fundamental meaning of cultivation, referring to the complete path of dual cultivation where both body and spirit are perfected. Through this negative formulation, the scripture warns practitioners against clinging to one-sided approaches in their cultivation.