《太平經鈔》Vol. 7

This scripture passage primarily elucidates the cultivation principles of "emptiness and naturalness" (xuwu ziran) and "non-action" (wuwei) that Daoist practitioners should follow. The term "emptiness" refers to an inner fullness coupled with outer tranquility, returning to the pure state of an unborn fetus in harmony with the Dao. During practice, one should focus the spirit (shen) and eliminate distracting thoughts, treating the body as a sacred chamber for gathering Dao-Qi. The essential point lies in maintaining mental purity and unifying with essence (jing), vital energy (qi), and spirit (shen), thereby distancing oneself from evil influences.

"Non-action" does not mean complete inaction, but rather acting in accordance with the natural Dao. Practitioners should return to original simplicity, reverting to the primordial state of Taichu (the cosmic origin before heaven and earth separated). Clinging to worldly knowledge, conversely, harms the ethereal and corporeal souls. The text emphasizes the importance of "guarding the One" (shouyi) — by concentrating on the fundamental Dao, one preserves oneself; divided attention severs connection with the Way.

Natural laws resonate with the Dao — adherence brings blessings while defiance invites misfortune. Just as trees require roots to flourish, all things possess inherent divinity. Humans, capable of breath regulation (the "thousand eight hundred respirations" refer to breathing exercises), can attain longevity through cultivation. Foolish men disregard the Great Dao, while virtuous sages ascend to celestial realms through practice. The divine Dao remains eternal and indestructible; practitioners should cultivate like an endless circle, carefully avoiding attachment while never abandoning practice to the point of spiritual death.

Reiterating its message, the scripture admonishes practitioners to return to original purity and single-mindedly guard the Dao. Through the cultivation methods of emptiness and naturalness, one ultimately achieves the state of mystical unity with the Dao.

The nature of the great earth reveres spontaneity, where all beings abide in their proper places without defiance. When the Dao arises, its way of Wuwei (non-action) and empty spontaneity is joyfully followed by noble individuals, yet neglected by ordinary people.

Detailed study requires guidance from enlightened masters, yet one should not become constrained by lineage traditions. With enlightened masters, the principles can be illuminated; without proper transmission, the path becomes difficult to inherit. In learning, if one doesn't follow essential methods, the noble person refrains from reckless speech or action, lest they bring disorder upon themselves and invite misfortune. The great Dao is already complete, naturally accomplishing all things.

Regarding verification of three cultivation methods: The essential method for scriptural texts lies in collective study and contemplation, thereby obtaining heaven's confirmation. For those with true spiritual connection, the key is penetrating insight into myriad human hearts to apprehend celestial secrets. For correcting ordinary writings, the method involves extensive collation to align with heavenly intent.

To verify scripture authenticity, observe practical effects: those who practice goodness flourish daily, while evildoers decline—this is heaven's response. The method for selecting virtuous talents requires joint evaluation by nine examiners. To determine if practitioners have entered the gate of cultivation, the criterion is whether their hearts are perfectly clear and unobstructed.

To understand the method of physical immortality, the key lies in having cultivated true Shen (spirit) within oneself, naturally transcending life and death. To thoroughly comprehend a scripture's true meaning, study it meticulously from beginning to end—mental doubts will naturally dissolve, and once realized, the understanding lasts a lifetime. To verify scriptures for governing the nation, observe whether society trends toward Great Peace.

Regarding longevity: when the era of Great Peace hasn't arrived, ancestral misfortunes still endanger life. To know when Great Peace will come, observe when metal is broken (signifying cessation of weapon-making). To prevent wickedness and chaos, see whether marketplace temptations of wine and lust can be eliminated.

For the Dao's great flourishing, the method involves extensive textual collation between canons and folk wisdom. Seeking good medicine requires verifying various prescriptions. For rapid realization of Great Peace, promote authentic Daoist scriptures while eliminating false writings. To stop killing among people, ensure the populace lives securely, self-sufficient without burdening parents.

For curing diseases and propagating the great Dao, the fundamental method lies in refining the Golden Elixir (referring to Neidan/internal alchemy). These verification methods all constitute irrefutable evidence of heaven-human resonance.

This passage from Taiping Jing Chao elucidates the principles of accumulating virtue (De) through good deeds and resonating with heaven and earth. It mentions that "auspicious signs" (瑞) manifest when one's mind attains purity, uprightness, and single-mindedness in alignment with the Dao of heaven and earth.

The workings of heaven and earth have followed this pattern since ancient times: good deeds yield blessings, wickedness invites retribution, integrity begets righteous responses, and deviance attracts misfortune. When the human heart maintains purity, uprightness, and sincere authenticity, it moves heaven, eliciting auspicious omens. Conversely, harboring wicked thoughts and deceit leads to unfavorable outcomes. This is the most evident sign within the cosmic order.

Regarding virtuous conduct, the scripture particularly emphasizes "presenting rare treasures" (上异闻). True loyal ministers, filial children, and devoted disciples should offer rare and precious treasures, exquisite delicacies, and profound wisdom to rulers, parents, and teachers. Common gifts hold no special meaning, as they are readily available to all. Only by presenting something truly unique and valuable can one demonstrate genuine sincerity.

The text employs the metaphor of "heaven having two hands" to illustrate that all endeavors require mutual cooperation to succeed. Just as the creative transformation of heaven and earth depends on the harmonious interplay of Yin and Yang, virtuous actions must also be undertaken with discernment—eschewing the commonplace and embracing distinctive, effective methods. Only then can one truly align with the Dao of heaven and earth.

This passage discusses the importance of "dual-handed cooperation," using "two hands" as a metaphor for how all things require mutual coordination to succeed.

The text points out that the root cause of chaos in the world and failure in endeavors is akin to a person's two hands failing to work in harmony. If the two hands cannot cooperate (symbolizing disharmony between complementary aspects), it leads to various problems: ineffective governance, social instability, and the determination of fortune and misfortune. Even those who cultivate the Dao (zhenren, or "true persons") require guidance from a Celestial Master (Tianshi, a high-ranking Daoist teacher) to grasp this principle.

The creation of all things by heaven and earth, the nurturing of life through the four seasons, the continuation of lineage through husband and wife, the transmission of knowledge from master to disciple, and the governance of a state by ruler and minister—these six relationships all embody the principle of "two hands." The scripture cites these examples to illustrate that success in any endeavor depends on harmonious cooperation between two complementary forces. The celestial immortals refer to such coordination as "overlapping compass and square" (chonggui dieju, symbolizing precise alignment), while disharmony is called "order within great chaos," leading to societal decline and the extinction of lineages.

The true meaning of "two hands" lies in synchronized movement and shared purpose. If either side fails to cooperate, it is like a person attempting tasks with only one hand—success becomes impossible. Only when perfect coordination is achieved, like the seamless functioning of two hands, will the "Supreme Peace Qi of the High Emperor" (shanghuang taiping qi, the Daoist ideal state of universal harmony) manifest. Otherwise, even after countless eons, true peace can never be realized.

(Note: The term "two hands" is a distinctive Daoist metaphor representing interdependent aspects of existence that must be harmonized; "Supreme Peace Qi of the High Emperor" refers to the Daoist vision of an ideal era of perfect peace.)

The Taiping Jing Chao passage discusses the operational principles of "Taiping Qi" (the primordial energy symbolizing great peace and prosperity), using the coordination of two hands as a metaphor to illustrate the importance of universal harmony.

When hands fail to work in unison over time, Taiping Qi becomes obstructed and unable to circulate, leading to stagnation and frustration. Conversely, when hands move in harmony, Taiping Qi flows smoothly. This principle applies universally: if Heaven and Earth do not cooperate, all things cease to grow; if the four seasons do not alternate, nothing reaches maturity; if the Five Phases (Wood, Fire, Earth, Metal, Water) are imbalanced, nothing takes form; if rulers and ministers are not united, governance falters; if husband and wife are discordant, descendants fail to thrive; if master and disciple are misaligned, knowledge and virtue cannot be transmitted.

The text particularly emphasizes the necessity of "joint effort" (合力), just as tasks require the cooperation of both hands. Like a one-armed person struggling alone, even the hardest labor yields little success, bringing only frustration. The same applies to selecting talent—choosing the right person brings peace to all directions, while the wrong choice invites chaos.

Later, it mentions that "sincere heart" (赤心) arises from Fire (one of the Five Phases), and governing with the virtue of Fire (火德) prolongs life. This admonishes rulers to align with Heaven’s will—just as one can only advance, not retreat, and must comply rather than resist. Following Heaven’s will wins the people’s hearts; defying it invites calamity. Just as selecting worthy candidates for the court brings fortune, while unworthy ones invite misfortune.

Finally, it states that choosing the right person yields four auspicious signs, while the wrong choice brings four ominous ones. The core message underscores the necessity of harmonious cooperation—whether in governance or self-cultivation, the fundamental law of "joint effort" must be observed.

This scripture passage discusses how talent selection impacts a nation's destiny. The so-called "life-prolonging talisman" (fate-extending mandate) fundamentally depends on identifying true talent. Choosing the right people brings four great auspicious signs: First auspiciousness occurs when recommended individuals prove genuinely capable; second when these individuals carry forward their teachers' legacy, bringing honor to their mentors; third when the recommenders demonstrate integrity and effectiveness, earning their superiors' trust; and fourth when all work in harmony, making endeavors flourish so profoundly that heaven and earth rejoice, blessings manifest naturally, and calamities dissipate of their own accord.

Conversely, poor selection leads to four grave dangers: The first great peril arises when incompetent individuals are appointed, causing national disorder, imperial distress, cosmic displeasure, and frequent disasters. The second manifests when recommended persons prove morally corrupt, ultimately harming themselves and others while implicating their families. The third occurs when such individuals tarnish their teachers' reputations and disgrace past sages. The fourth emerges when recommenders deceive superiors and subordinates alike, disrupting cosmic order (Tianli) and provoking divine wrath and popular resentment.

Through this contrast, the passage illustrates how talent selection determines a nation's survival. Choosing wisely can transform crisis into stability, bring order to chaos, revive decline, turn peril into fortune, and even assist transcendence into sagehood (dushi), while ordinary people may peacefully fulfill their natural lifespans. Poor choices trigger chain reactions harming individuals and the state alike. This intrinsic connection between talent selection and national destiny constitutes the "life-prolonging talisman."

When Heaven and Earth are angered, the deities contend with one another, unrest spreads in all directions, relationships become disordered, and ultimately the governance of the world fails. The celestial realm refers to this phenomenon as the "sign of shortened lifespan." Why is it called the sign of shortened lifespan? Because where there should be longevity, life is cut short; where there should be abundant blessings, fortune is meager. Every endeavor meets with misfortune, bringing no benefit to oneself. When Heaven and Earth are displeased, they deduct years and shorten lifespans—hence the celestial term "sign of shortened lifespan."

This celestial document serves as a warning to wise rulers and ordinary people alike. Those in positions of authority must exercise utmost care in selecting talent, while subordinates must demonstrate unwavering loyalty when recommending worthy individuals. Future generations who transmit these teachings must keep them close to heart. Failing to promptly recommend the virtuous will incur Heaven and Earth's displeasure. Those who knowingly violate these principles will face even harsher punishment—such matters demand extreme caution.

The celestial text explains that when the six extreme calamities converge, Heaven will audit its records in the eighth month, following the laws of Heaven and Earth to dispel disasters. Only those who adhere to the ancient Dao (the Way), cultivate themselves with rectitude, and dare not offend the deities may petition the Celestial Lord (Tianshi, the highest Daoist divinity) for the preservation of life. They dare not indulge themselves, fearing they might fail to safeguard their existence. Constantly contemplating the path of survival, they align with the divine. Deities wishing to offer counsel must first discern right from wrong before their words are accepted. The celestial realm has deities overseeing all matters at all times, fully aware of human affairs—what can possibly be hidden? What claim can go unverified?

Thus, one must engage in self-reflection and seek to return to one’s original nature. Even without major transgressions, one should cherish the rare opportunity of human existence. Life depends on the primordial Qi (vital energy) of Heaven and Earth, yet disasters often arise unseen, like the tiniest organisms, from broken vows and mutual distrust. The three realms—Heaven, Earth, and humanity—each have their own Dao of integrity, but people remain ignorant of its essence. Humans are born endowed with the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), yet those who defy natural law, abandoning goodness for evil, find their lives difficult to preserve.

Therefore, the Celestial Lord declares that the world will always have good and evil, requiring someone to uphold justice. By distinguishing between them, the patterns of Heaven, Earth, the four seasons, and the Five Phases are revealed, helping people recognize the preciousness of life and thus extend their years. Those who understand the Dao of nurturing life, observe its prohibitions, and never grow negligent will preserve their existence. From this, we see that Heaven knows the foolish are blessed little, yet does not immediately repay them with retribution.

This scripture elucidates the distinction between following the Dao (the Way) and opposing it. Those who act contrary to the Dao will ultimately face its judgment, while those who align with it will receive its blessings.

The sages comprehend the patterns of Yin-Yang, discern right from wrong, resolve human confusion, and ensure each person fulfills their proper role without mutual resentment. The virtuous naturally enjoy longevity, while the wicked meet with shortened lives—what room is there for doubt or complaint?

Truly virtuous individuals leave records of their good deeds without deviating from the proper path, violating natural principles, or losing their sense of measure. This is the highest virtue—Shang De (Supreme Virtue). Those who possess Shang De align with the laws governing all creation: they do not oppose the Dao of Yin-Yang, miss the transitions of the four seasons, disrupt the balance of the Five Phases (Wood, Fire, Earth, Metal, Water), disturb the courses of the sun, moon, and stars, overlook auspicious or ominous signs, ignore warnings of calamities, or defy the patterns of floods and droughts. Human lifespan is intrinsically linked to the endowments of celestial constellations, a truth well understood by those of Shang De.

The virtuous perceive with utmost clarity, fostering harmony between high and low, ensuring each finds their rightful place. They follow natural laws just as all things grow: plants break through the soil, their leaves and branches unfurling like garments; rain, dew, frost, and snow descend in their seasons to nourish all beings. In midsummer, fruits ripen, becoming sustenance to quench human thirst. These manifestations reveal how the virtuous embody heaven's will, completing the transformations of heaven and earth to provide for the people.

Their hearts brim with generosity, allowing all to experience celestial grace. The Dao gives birth to all things with boundless benevolence. Those who defy heaven's mandate while vainly speaking of "spontaneity" oppose the Dao. The virtuous understand heaven's intent, teaching the people to follow its laws without transgressing its will, nurturing all life. They master principles, cultivate De (Virtue), and may even commune with celestial realms. Heaven rewards according to merit, while on earth, those of profound virtue oversee affairs, offering the people steadfast support.

Should anyone spurn these blessings and scorn the Dao's arrangements, they invite celestial wrath: divine protection withdraws, and their lifespan diminishes. Yet such individuals still dare to blame heaven and others—truly pitiable.

The celestial realm deliberately bestows sacred scriptures precisely to guide humanity away from transgression. Those who perform great virtuous deeds shall receive divine grace, while evildoers will inevitably meet sorrow. People must rely on their own strength to cultivate goodness—just as one long deluded by fox spirits remains trapped in suspicion and wickedness, ultimately courting self-destruction. Such individuals live in constant dread, ignorant of the root cause.

When Heaven created humankind, it endowed us with the capacity to discern good from evil. The virtuous earn celestial trust, for the divine abhors wickedness. Should anyone, having heard these truths, still cling to selfish fears of mortality, they must at least refrain from violating prohibitions, knowing these transgressions harm their very being. Thus, through the bond of celestial will, Heaven comprehends human speech and perceives the heart’s intent. When detecting unvirtuous acts, it withdraws, leaving the offender to self-reproach—dreading how such deeds may stain their name in the cosmic records.

Consider one who harbors malice toward another: though they dare not act openly, their conscience already stirs with shame. We must diligently examine every deed since birth, dissolving ancestral burdens (承负). Once faults are purified, persist in goodness; to continue wrongdoing is to mock fate itself.

The virtuous may endure temporary injustice or slight hardship, yet perseverance ensures ultimate blessing. Having received Heaven’s teachings, retreat to stillness to reflect on faults and repent sincerely. The celestial spirits recognize such earnestness—do not waver.

Those who most profoundly grasp the will of the Celestial Sovereign (Tianjun, the supreme Daoist divinity) become the highest rank of beings, standing at his left hand. Though rewarded for merit, they remain humble, never claiming credit. With utmost diligence and caution, they earn the Sovereign’s personal guidance—a blessing bestowed by destiny.

(The cultivator speaks:) I dare not aspire to stand at the Sovereign’s left, seeking only to live rightly. My sole aim is loyalty, filial piety, adherence to principle, and fulfilling my station—never presuming to claim great reward, only fearing inadequacy. Hearing of others’ faults, I help them reflect, restrain their conduct, and guard against recurrence. Understand Heaven’s intent: knowing goodness, act virtuously; knowing integrity, keep faith; knowing loyalty, serve devotedly; knowing filial duty, honor it. Thus, evil finds no foothold.

No transgression, great or small, escapes celestial record. Ledgers of merit and demerit are audited by year, month, and day. Persistent wickedness shortens lifespan; unrepentant offenders face interrogation by underworld spirits. Truthful confession after bitter remorse alone brings contrition. These sins are inscribed in the registers of the Lifespan Bureau (命曹), and when destiny is exhausted, infamy lingers beyond death.

When people seek personal gain but refuse to help others, such selfish behavior may bring temporary success but will never endure. Those who perpetrate evil cannot long stand in this world, for Heaven will send down calamities. When the earth loses its balance, Heaven guides humanity toward goodness. But if people instead commit wickedness, the divine spirits (supernatural beings in Daoism who oversee human morality) will bring suffering—how can one then blame Heaven or others?

This scripture has since ancient times advocated promoting virtue and restraining vice. Human destiny lies in one's own hands—why beat one's breast and cry out to Heaven? If you cannot purify yourself, who else can cleanse you? If you do not love yourself, whom can you truly love? If you fail to perfect yourself, whom can you perfect? Without self-reflection, what else is there to contemplate? Without self-accountability, whom else can you blame? By pondering these truths repeatedly, one ceases to resent the spirits—the consequences of wrongdoing are borne alone and do not implicate others.

Words and deeds must align with righteousness, held constantly in heart and mind. Transgression invites irrevocable failure, ultimately consorting one with malevolent ghosts—how could such a path lead to a peaceful end? Only by nurturing virtuous thoughts can virtuous fruits be reaped. As beings standing between Heaven and Earth, how can we forget their grace? To receive Heaven's favor, one must engage in profound introspection, repenting with tearful sincerity: "I who have received the blessing of being the most spiritual of all creatures, endowed with wisdom to discern beauty from ugliness and good from evil, must be ever more careful in speech and action." To defy the Dao of Heaven is the gravest rebellion—how could divine protection last?

When failing to fulfill the Mandate of Heaven, one should retreat in stillness to examine faults, confessing before Heaven and Earth, the Four Seasons (spring, summer, autumn, winter), the Five Phases (Wood, Fire, Earth, Metal, Water), and all celestial spirits. Heaven observes with perfect clarity—the ancient sages strictly kept precepts, restraining themselves lest they overstep, for the slightest misstep shortens lifespan. Thus they dared not relax their vigilance even momentarily: transgressions inevitably bring retribution, hence constant self-examination and self-care, scrupulously observing all prohibitions.

When called to account for improper words or deeds, respond with reverence and truth. In daily life, one should thirst for harmony with Heaven, Earth, the Seasons, and the Five Phases, proceeding with utmost caution while sincerely pursuing longevity. Pray that the spirits may witness this resolve, granting alignment with the Dao of the Seasons and Five Phases (the cosmic order) in spiritual practice.

This scripture describes how the ancient Daoist adepts attained longevity through cultivation, and how celestial deities record and oversee the destinies of practitioners.

The sages of antiquity cultivated the Dao in complete harmony with nature's rhythms. Their hearts comprehended celestial principles, enabling them to foresee auspicious and inauspicious events. When they realized they had received heaven's blessings, their hearts overflowed with joy. The celestial deities would instruct these practitioners, guiding them away from danger and granting them understanding of all matters between heaven and earth.

Those destined for longevity had their names recorded in the "Registers of Destiny" (minglu ji) even before birth, with precise documentation of their birth dates and times. These names would be transmitted to the Perfected Beings of the North Pole. Through ingesting elixirs to transform their physical constitution, their bodies would become light and luminous. At advanced stages of cultivation, adepts could traverse the realms of light and darkness, attaining omniscience.

Practitioners' records were preserved in the "Texts of Longevity." When their time for ascension arrived, their names would be transmitted to the Central Pole (also known as Mount Kunlun). The presiding deities would meticulously verify each name to ensure no omissions. Adepts needed to study various cultivation methods under masters and ingest elixirs to temper their skeletal joints. Though cultivation required extended periods, it revealed the practitioner's steadfastness of will.

Celestial deities would frequently test practitioners, making them aware of prohibited behaviors. Only after 1,320 days of cultivation could one qualify for an audience with the Great Deities (high-ranking celestial beings). The Celestial Lord (highest deity) would secretly examine each practitioner's conduct to ensure the absence of selfish thoughts and distractions.

Finally, the scripture mentions that the Great Deities conduct annual audits on the last day of the eighth month, reviewing the administration of mountains, seas, rivers, and lakes by various deities. This reflects the Daoist belief that all aspects of nature are governed by divine beings.

This scripture explains how the Celestial Lord (the supreme deity governing heavenly affairs in Daoism) oversees the records of human virtue and vice, and how virtuous individuals are treated.

The Celestial Lord maintains meticulous registers that clearly document each person's conduct in regions like Liang, Huai, Ji, Jiang, and Hu. Based on these records, the Celestial Lord bestows rewards or assigns duties. Sincere Dao practitioners are entrusted with tasks from the Celestial Lord, and they must constantly heed his teachings, fulfilling their responsibilities diligently day and night.

The Celestial Lord dispatches divine beings to specifically record the good deeds of such individuals, preparing them for future ascension to heaven. One hundred days before ascension, all documents are thoroughly verified to ensure no discrepancies. Anyone forging records or negligent celestial officials (those in charge of evaluations) will face punishment.

This celestial scripture is revealed to mortals only once every three years and eight months, but exceptions are made for genuine Dao devotees. The Celestial Lord shows special care for those who committed transgressions in past lives but sincerely repent in this lifetime. Even if they are currently impoverished, as long as their devotion is true, the great deities will help absolve their karmic debts.

The Celestial Lord commands subordinate divine generals to promptly record the virtuous deeds of such individuals, instructing the local earth gods (guardians of specific territories) to handle matters with caution. This allows divine beings to move freely among humans, aiding the virtuous in fulfilling their aspirations and avoiding wrongdoing. By observing the taboos, one may rediscover the Dao of Heaven.

The Celestial Lord sends deities to assist the virtuous, as if giving them wings to accomplish their endeavors. These individuals comprehend the profound principles of heaven and earth, understand the movement of primordial Qi (the fundamental energy of creation), and perceive human affairs with clarity. They are blessed people who can foresee celestial decrees and extend their lifespans through cultivation. Heaven cherishes such individuals, assigning benevolent spirits to protect them from evil.

For the exceptionally virtuous, heaven not only fulfills their wishes but also extends their earthly lifespans. Repaying such great grace requires no precious offerings—sincerity and keeping one's word are the finest tributes. Heavenly blessings often remain hidden, and only those with great De (Virtue/Power) can perceive the natural flow of primordial Qi and resonate with the divine. The great deities know exactly what blessings to bestow.

This scripture primarily explains how the Celestial Lord (the supreme deity in Daoism) oversees human virtue and vice, and how people should cultivate virtue to attain longevity. The core teachings are:

The Celestial Lord governs the Three Realms of heaven, earth, and humanity through a celestial bureaucracy, much like state ministers administer a kingdom. Heavenly deities perceive all human activities, recording every virtuous or wicked deed in divine registers. The Celestial Lord knows all affairs above and below at all times, with deities submitting regular reports as promptly as officials delivering memorials.

It particularly emphasizes that the human heart-mind (shen) connects directly to the Celestial Lord—like having a celestial receiver in one’s belly—making every thought of good or evil audible to heaven. Thus, none can deceive the divine, just as commoners cannot circumvent imperial decrees.

The text identifies three types of people: First, "determined cultivators" who refine essence (jing) and qi to ascend; second, ordinary people lacking such resolve; third, wicked unbelievers who may face severed lineages as ultimate punishment. Yet sincere repentance and sustained virtue can prompt the Celestial Lord to command longevity deities to extend life or grant descendants to the childless.

The term "Central Harmony" (Zhonghe) denotes the human realm within the Three Powers (heaven-earth-humanity). "Monthly Stellar Bureaucracy" (Yuejian Shengdou Gang) refers to Daoism’s celestial administrative system of monthly rotating deity duties. The "Northern Pole Celestial Lord’s Inner Register" (Beiji Tianjun Neibu) functions as a heavenly ledger listing those destined for ascension.

Those who embody the supreme virtue of the Great Supreme (the highest Daoist deity) comprehend the patterns of nature and can foresee what is to come. They not only attain blessings for themselves but also extend these benefits to their descendants. The virtuous sages of antiquity could discern the principles of Yin-Yang transformation, acting in accordance with the celestial order (Dao), maintaining purity of mind free from distractions, and yielding to nature without defiance—thus they achieved the Great Dao (the Way).

Those who truly attain the Dao remain ever mindful of self-cultivation and moral refinement, conducting themselves without fault. They embody the natural Dao, and if they show the slightest negligence, Heaven issues a warning; yet if they repent in time, Heaven still grants them guidance. The immortals of ancient times all began by eradicating wicked thoughts. They were filial to their parents, harmonious with siblings, consistent in conduct, and aligned with heavenly principles. The Celestial Sovereign (Tianshen, ruler of the gods) governs destiny, and when human loyalty and filial piety resonate with the will of Heaven and Earth, they receive the protection of the Five Phases (Wood, Fire, Earth, Metal, Water) and the four seasons.

The most compassionate Great Supreme Perfected Beings accumulate virtuous deeds until Heaven bestows divine power upon them, enabling them to assist the Sovereign of the East (Donghuang, deity of spring and growth) in nurturing all living things, ensuring the people’s prosperity. The union of Yin and Yang, the marriage of man and woman, the order of elders and children—all these follow the mandate of Heaven. The Twenty-Eight Lunar Mansions (constellations) revolve in their cycles, the sun and moon shine in oversight, and all things flourish in endless renewal. Yet mortals often remain unaware of the length of their lives, just as the seasons cycle unpredictably between life and death. Thus, the gods govern the increase and decrease of human lifespan.

Heaven and Earth are interconnected like the exterior and interior of a single body, with each deity fulfilling its appointed role. The Celestial Sovereign issues commands through a hierarchy of immortal officials, who take turns in their duties, enforcing strict justice so that none escape scrutiny. The truly virtuous understand: Heaven and Earth assign responsibilities to all beings, the gods fulfill their duties, and humans must cultivate their Virtue (De), establish merit, and devote themselves to loyalty. They master celestial phenomena and the calendar, guiding sentient beings in harmony with the Dao, thereby gaining the sincere favor of Heaven and Earth without violating the cycles of the Five Phases and the seasons.

(Note: This scripture primarily expounds the Daoist concept of "Heaven-Human resonance," emphasizing the importance of aligning with the Dao and accumulating virtue, as human actions directly influence fate and natural order. References to the "Sovereign of the East" and the "Twenty-Eight Mansions" reflect key Daoist deities and astrological concepts.)

This scripture primarily explains how practitioners can obtain the protection of celestial deities through sincere devotion to the Dao and the accumulation of virtuous deeds (De), ultimately attaining the state of longevity and divine vision.

Those who truly possess the supreme virtue (De) of the Most High (Taishang, the highest Daoist deity) can align with the Dao of Heaven and Earth, receiving the protective power of the Five Phases (Wood, Fire, Earth, Metal, Water). They avoid violating various taboos while constantly contemplating how to guide others toward goodness, thereby earning the recognition of celestial spirits. Such virtuous conduct must extend from external actions to internal cultivation, ultimately perfecting one's practice to be inscribed in the immortal registers of longevity and serve alongside the deities of Heaven and Earth.

The scripture emphasizes loyal adherence to the Heavenly Dao, ensuring that Heaven and Earth will not oppose human aspirations. Practitioners must examine their faults day and night, ever concerned about failing to comply with the Celestial Sovereign's will. Only those who truly comprehend the Dao of the Most High can foresee celestial mysteries, intuitively knowing what to do and what to avoid—all such actions arising spontaneously. They understand the essence of good and evil, with every word and deed accumulating merit (De), ultimately achieving divine status.

Genuine practitioners know their fundamental duties, each following a clear path of cultivation. Their hearts remain filled with loyalty, filial piety, sincerity, and trust, tirelessly accumulating virtue through years of good deeds while constantly upholding the teachings of the Most High to preserve their life essence (Jing) and spirit (Shen). They dare not presumptuously speculate on divine intentions but reverently await celestial guidance, fearing to transgress the will of the gods.

The scripture concludes by describing how the formless divine beings of antiquity (referring to realized adepts) sought the Dao through cultivation, merging with the primordial Qi (the cosmic source energy in Daoism). Radiating benevolent thoughts that illuminated all directions, their faint voices resonated with the Dao's harmony. All divine essences spontaneously came to their aid, fearing to oppose their will. Such virtuous influence spread widely—reaching up to Heaven and extending to the four directions—even benefiting ancient sages. Ultimately, they moved the August Heaven, obtaining divine protection that bestowed longevity and caused barbarian tribes to retreat in reverence.

Between heaven and earth, the radiance of sun, moon, and stars illuminates all things. The Twenty-Eight Lunar Mansions (ancient Chinese constellations) rotate in succession, observing the affairs of humanity. People use the Heavenly Stems and Earthly Branches to calculate fortune and misfortune, yet few truly comprehend its principles. Many consider themselves wise, yet their actions violate cosmic order, ultimately bringing calamity and severing their lineage—leaving no descendants to honor their ancestors. When the Three Qi (Daoist term for the fundamental energies constituting all existence: heavenly, earthly and human) fail to harmonize, only those who heed admonition find peace, while the obstinate plunge into the yellow springs of the underworld, their disasters extending to descendants—such is the Mandate of Heaven, from which none escape.

Heaven and earth each have four directions maintaining balance, hence the sun and moon alternate their courses, stars follow fixed orbits, overseeing human affairs. Nobility or baseness, longevity or premature death—all are determined by destiny, with the Sixty Jiazi Deities governing each person's birth hour. Good and evil inevitably receive retribution without the slightest discrepancy, yet worldly people fail to understand this, even denying the existence of heavenly principles. Only those in harmony with the divine can be considered truly human. Those recognized by celestial deities will be elevated by heaven; those acknowledged by earthly spirits will be nourished by the land; those esteemed among mortals will receive ancestral blessings. Virtue begets reward, vice begets punishment—this principle has its roots penetrating the three realms of heaven, earth, and humanity.

All divine beings seek people of pure virtue as "corpse-vessels" (living representatives receiving sacrifices on behalf of spirits). Terrestrial deities everywhere search for virtuous individuals, each establishing taboos and precepts. Those who violate these prohibitions through wickedness bring destruction upon themselves. Officials regardless of rank, commoners regardless of status—all should understand these truths and avoid becoming scourges to the people. Truly capable individuals honor Dao and virtue, humaneness and righteousness, aligning with heavenly principles, resonating with earthly patterns, and connecting with human affairs—thus they encounter benevolent spirits. Each person should practice honesty and trustworthiness, never deceiving or mocking others.

Do not transgress celestial statutes, do not violate terrestrial laws, follow the rhythms of the four seasons, and abstain from acts of violence. The Five Phases (Wood, Fire, Earth, Metal, Water) generate and restrain each other, each maintaining its proper position. Those who cherish life receive heaven's protection, those who nurture vitality gain earth's support, those who embrace humaneness win human respect. The wicked inevitably face divine retribution—heaven knows their misdeeds and dispatches malignant spirits to possess them, letting illness course through limbs and joints, disrupting the Seven Administrations (the body's seven orifices), manifesting seventy-two ominous signs upon the Hall of Light (face's central region)—all these being portents of death.

Heaven treasures human life, earth nourishes human form, and humanity should mutually sustain one another. For evildoers, calamity becomes irreversible. This celestial scripture (referring to the Taiping Jing) serves to warn the world. The teachings of ancient sages never violated fundamental principles, maintaining their own ordinances—people must not lightly transgress these prohibitions. The secret behind achieving Great Peace in antiquity lay precisely in following heavenly Dao and strictly observing taboos.

This scripture depicts the vision of a harmonious golden age and the principle of cosmic correspondence between heaven and humanity.

The heavens possess inexhaustible provisions of grain and clothing. In ancient times, the divine sages could foresee the future and governed the world in alignment with the Dao (the Way), spreading their teachings throughout the ten directions—the four cardinal points, above and below, and the center. Rulers and subjects mutually supported each other, achieving virtuous conduct without harsh discipline, for all people were concerned about acting contrary to heavenly will. When celestial edicts were issued, people eagerly carried them out, each holding their own heavenly register (the book recording good and evil deeds). Compliance arose spontaneously without coercion, as all feared the judgment of heaven and earth.

The four seasons follow their natural rhythms: spring circulates vital energy (Qi) for growth, summer fosters maturation, autumn brings harvests so people may conduct sacrifices, and winter stores surplus grain to sustain life. Divine blessings permeate everywhere, benefiting even crawling insects and plants. The wealthy lend to the poor, ensuring the continuity between old and new. Such virtuous deeds are passed down to descendants under divine protection.

The deities of heaven, earth, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water) directly influence human destiny and blessings, and must be reverently honored. These principles should be transmitted to virtuous rulers, helping them understand heaven's love for humanity—and how can humans not reciprocate this love? This Scripture of Great Peace (Taiping Jing) is the classic leading to ultimate truth. Those who follow it receive blessings, while violators reap misfortune. Retribution for good and evil never errs: wrongdoers, whether noble or common (for all are born of heaven), will be pursued by baleful spirits and denied longevity. Prayers and sacrifices offered insincerely only invite harsher punishment.

All things in heaven and earth operate according to natural law: the sun, moon, and stars fulfill their duties; clouds and rain descend in due season; primordial Qi nourishes plants, insects, and fish; birds, beasts, and aquatic creatures all thrive. People may utilize these resources for sacrifices and sustenance. But today's wicked people kill what should not be killed—even harming unborn children—an act that violates heavenly principle.

When life should continue but is abruptly cut short, severing vitality merely for momentary indulgence of appetite—all living beings tremble with fear when facing slaughter. Therefore, Heaven, in its compassion, establishes protective prohibitions to safeguard life. Even the six domestic animals (horses, cattle, sheep, chickens, dogs, and pigs) are cherished and spared from harm, yet humans fail to value their own lives, even becoming prey to rebellious forces—such examples are countless.

Those who do not immediately face retribution are, in truth, accumulating transgressions. If the act of killing does not cease, it will ultimately lead to the decline of families, and descendants will struggle to receive blessings. The gods and spirits grieve over this, and the Director of Fate (Siming, the deity overseeing lifespan) has long recorded these deeds—none can escape. Thus lies the importance of documenting good and evil: Daoist practitioners must use these principles to educate the people and not drift with the tide. Written records must be clear and precise, for only then can they earn the trust of Heaven and Earth, the harmony of Yin-Yang, and the movement of the Five Phases (Wood, Fire, Earth, Metal, Water). These are Heaven’s standards for verifying sincerity, without the slightest deviation.

The Three Platforms stars and the Seven Stars (the Big Dipper constellation) assist in upholding the majesty of the Dao of Heaven. The sun and moon scrutinize the rights and wrongs of the world, ensuring all things receive their natural retribution. Heaven admonishes the various deities to carry out punishments with clarity, so that the punished submit willingly. The records of calamities reappear every sixty-year Jiazi cycle, their warning effect surpassing ten admonishments. The living should seek true wisdom, for the enlightenment of sages is attainable. Sages ought to uplift the worthy, and the worthy must aid others in seeking life, never despising those who do good.

The registers of the immortals are preserved in the Kunlun Mountains, connected to the North Star. At Kunlun’s peak, perfected beings (Zhenren) come and go, and the deities in charge of records arrange names in order. Those of high virtue attain high positions, those of middling virtue receive middling rank, and those of lesser virtue occupy lower stations. Those who attain the Dao first become teachers, revered as lords and honored as fathers. Thus, those who serve as teachers, lords, or fathers must understand these principles clearly; those who serve as ministers must be loyal; and disciples must be reverent and obedient. The Three Powers (Heaven, Earth, and Humanity) never forget the kindness of their predecessors: Heaven shines upon the earth with the radiance of the sun, moon, and stars, and the earth bears all things without weariness.

A state without virtue is shrouded in Yin energy, obscuring the sun and plunging the land into darkness. The people live in fear, crops fail, floods and droughts strike frequently, and the populace scatters in exile. Yet fertile lands receive Heaven’s pity, allowing refugees to survive; nations with enlightened rulers flourish, and displaced people return to till abandoned fields. When the harvest is abundant, the people have grain to offer in ancestral sacrifices, and the spirits find peace. Among them, the wise and sagely seek the registers inscribed with the names of immortals, examining the records of those who cultivate the Dao.

This scripture elucidates the principle of resonance between Heaven and humanity, illustrating how virtuous deeds accumulate De (Virtue/Power) to attract celestial auspicious signs. It describes celestial envoys dispatched to inspect the mortal realm, harmonizing wind and rain to bring peace to all beings. Those who uphold the virtuous Dao are recorded in the registers of the spirits, while evildoers are expunged. By following these principles, descendants may enjoy longevity and prosperity.

The text particularly emphasizes the resonant relationship between the five musical tones (Jue, Zhi, Gong, Shang, Yu) and the Five Directional Deities: When the eastern Jue tone (governed by the Green Emperor) is played, the Qi of benevolence manifests, all things flourish, the liver's Shen (spirit) becomes tranquil, and green-robed Jade Maidens bestow healing remedies. The southern Zhi tone (ruled by the Red Emperor) harmonizes heart Qi, summoning crimson-robed Jade Maidens to confer blessings. The remaining three tones (Gong, Shang, Yu) similarly attract auspicious Qi from their respective directions, gathering the virtuous and dispelling the wicked.

The conclusion reveals that these profound principles of celestial-human resonance are naturally comprehended by advanced practitioners, making detailed enumeration of the Five Directions' auspices unnecessary. The entire passage manifests the signs of Great Peace: people dwelling in contentment with abundant harvests, harmonious music filling the air, the nation enjoying favorable weather, and perfect harmony between rulers, subjects, and commoners—all serving as testament to the perfect unity of Heaven, Earth, and humanity.

This scripture elucidates the Yin-Yang relationship between music (乐) and punishment (刑), and their impact on social governance. It reveals that when superior individuals (上士) comprehend the principle of "governing the myriad through singularity," they refrain from excessive joy, for ordinary people (小人) gaining such understanding might spout nonsense. Thus, truth is never fully disclosed, allowing each person to contemplate its profound meaning.

Different levels of understanding exist regarding music: superior individuals attain the state of Wuwei (non-action) through music; average individuals use music to harmonize worldly affairs; while inferior ones merely employ music to please others for livelihood. These three types all perceive the arrival of peaceful Qi (vital energy) in their own ways. They should be permitted to use instruments like zithers (琴瑟) without prohibition, for obstructing the flow of musical Qi makes governance difficult, leading to increased conflicts and punishments.

Music (Yang in nature) can pacify anger, while anger (Yin in nature) suppresses music. These two transform mutually: anger breeds punishments and conflicts, whereas joy opens the gate to De (Virtue). Therefore, one should nurture De by following joyful currents—suppressing them only invites calamity. This constitutes the pivot between fortune and misfortune, safety and danger.

The Yin-Yang dynamic mirrors sovereign-subject relations: when Yang Qi (sovereign) flourishes, Yin Qi (subjects) submits, making governance effortless; when Yin dominates, the ruler is humiliated and chaos reigns. This is cosmic law. Ancient sages understood this principle, but later ignorant generations inverted it, causing Yin Qi to prevail while Yang weakened—bandits multiplied and all beings withered.

The text concludes emphatically: A ruler's vigorous Qi prolongs life; his joy manifests the De of five directions; his anger summons fivefold malevolence. Thus great music attracts blessings while its absence invites misfortune—this natural law demands solemn vigilance.

This scripture describes the vision of the Taiping era (the ideal societal state). It mentions that virtuous people will manifest green heads and red eyes, symbolizing how the Dao is as authentic as painting pigments—green represents vitality and benevolent virtue, while red symbolizes the color of the sun, embodying the radiance of heavenly principles.

When the Taiping era arrives, heaven will implement benevolent governance without harming all beings. The text uses a question-and-answer format to explain: celestial laws follow the intrinsic nature of all things—what brings joy should continue to bring joy, while suffering should be borne by those who deserve it. When the Taiping Qi (harmonious energy) descends, both heaven and earth will align with this principle, with the most urgent task being the cessation of warfare and punitive measures.

The text employs Yin-Yang theory to clarify: joy belongs to Yang, aligning with heavenly principles; weapons and punishments belong to Yin, representing the wrath of the earth. When Yin energy prevails, it harms Yang's capacity to nurture all things. However, the Taiping era is exceptional—celestial deities will assist humanity in governance, completely eradicating punishments and warfare, just as the light of the sun and moon can never be obscured.

The scripture then describes the workings of primordial Qi (the fundamental cosmic energy): when primordial Qi is joyful, heaven and earth unite to nurture all beings; when heaven and earth rejoice, Yin and Yang harmonize, bringing favorable weather and abundant harvests. In this state of harmony, all things flourish, manifesting auspicious signs, while the sun, moon, and stars shine with extraordinary brilliance. The seasons follow their proper order—spring aids growth, summer fosters flourishing, autumn supports harvest, and winter ensures storage.

When the Five Phases (Wood, Fire, Earth, Metal, Water) operate normally, the people prosper, rulers enjoy longevity, and all live in peace. In this state, malevolent spirits naturally dissipate, unnatural deaths cease, and thieves vanish. The sixty thousand celestial beings throughout heaven and earth rejoice, true immortals appear among humans, malignant energies completely withdraw, the wicked repent, and the virtuous act freely.

Finally, it emphasizes: when all divine scriptures are revealed to the world, false texts will naturally perish. All people will live in joy and harmony, with Yin and Yang united as one family, mutually nurturing each other. All that brings joy will cease to generate evil, for the harmony of Yin and Yang is the origin of life. All things will coexist in harmony, like the joyful union of man and woman.

This scripture expounds on the importance of "joy" (a state of harmonious delight) for the symbiotic existence of all things. It reveals that when beings fail to maintain this harmonious joy, forced unions will inevitably bring calamity. Just as primordial Qi (the universe's foundational energy) becomes divisive and contentious when disharmonious—unable to jointly create heaven and earth—so too does the imbalance between heaven's Yang and earth's Yin disrupt the Five Phases (Wood, Fire, Earth, Metal, Water) and the four seasons, causing untimely winds and rains that wither all life. In human society, disharmony breeds war and punishment, leaving rulers anguished and people displaced.

The text particularly emphasizes how ancient people understood harmonious coexistence, but since mid-antiquity, flawed teachings have opened doors to conflict while closing the path to harmony, allowing wickedness to flourish. Now, both celestial and terrestrial realms manifest "Dongping Qi" (peaceful and auspicious energy), signaling the urgent need to propagate the Dao of harmony and abolish punitive measures. Just as male and female creatures require mutual delight to unite and reproduce, all things must exist in harmonious states to collectively generate and govern. Relationships maintained through coercive punishment are ultimately doomed to fail.

Through repeated explanations, the scripture clarifies: harmonious joy constitutes the fundamental law of cosmic operation and all growth. From primordial Qi to heaven-and-earth, from Yin-Yang to the myriad beings, from nations to individuals—all must preserve this harmonious state. Its absence plunges the entire cosmic order into chaos.

When Yin and Yang turn against each other and engage in conflict and suppression, calamity becomes unstoppable. Even the closest relationships—between father and son, mother and child, or husband and wife—will harm one another, collectively disrupting the Dao of Heaven and causing the collapse of worldly order. These are the dire consequences of severely violating the Way of Heaven.

Harmony (乐, representing joy and accord) embodies the law of Heaven and is the essence of the Great Yang (太阳). Filial piety (孝) embodies the law of Earth and is the essence of the Great Yin (太阴). Harmony has the power to initiate, nurture, and unite all things, assisting in the accomplishments of Heaven and Earth. Heaven always delights in transforming and nurturing goodness, which is why harmony resonates with Heaven and shares its Qi (气). Only when harmony and filial piety unite can they generate all things, just as Heaven above and Earth below each hold their proper places—Earth below submits to Heaven’s will, Yin serves Yang, children serve parents, ministers serve rulers, and rulers serve Heaven and Earth. Heaven, in turn, serves the higher order of the Dao, thus aligning its Qi with Earth. Therefore, harmony and filial piety are the most attuned to the laws of Heaven and Earth.

The Book of Changes (易经) regulates the Qi of Yin and Yang, using the eight winds (八风) as its measure and sharing the same origin as the sixty Jiazi (六甲) cycles. It unites Yin and Yang as one, connecting with Heaven and Earth, making it the law that communicates with the divine. Punishment, however, is a manifestation of Yin Qi in conflict and disharmony, always fluctuating with the rise and fall of Yin energy: punishments grow harsher when Yin Qi dominates, receding in spring and summer but flourishing in autumn and winter. Thieves act under cover of night, wickedness thrives in darkness, ghosts and illnesses emerge from the unseen, and resentment accumulates in treacherous circumstances. These are clear signs of neglecting harmony and misusing punishment—how can one not be cautious?

The ignorant recognize that fear is an omen of longevity, while the absence of fear marks the beginning of disaster. People must be warned to act with caution. Thus, when celestial governance is enacted, it advocates using harmony to transform people, guiding them to willingly turn toward goodness and reflect on their faults, making virtue easily attainable. Governing the human world should follow the same principle—if swift peace is desired, conflict must be pacified, punishments reduced, and harmony prioritized. Only then will the peaceful Qi of the August Heaven (皇天) descend at once.

Someone might ask: If the Qi of Great Peace (太平之气) should arrive naturally, if people should spontaneously turn to goodness, and if all things should naturally settle into tranquility, why does Heaven still employ human effort to promote harmony as a means of instruction? In truth, all endeavors require initial guidance—teaching good and evil is the key to awakening the ignorant. Thus, when the will of Heaven seeks to accomplish something, it first reveals signs, and these omens manifest through celestial scriptures bestowed from above.

The ancient sages observed the patterns of heaven and earth to establish methods of cultivation. During the era of the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor), people were taught through the Dao (the Way), when all followed celestial principles and all things moved in harmony with nature. By the time of the Five Emperors (Shaohao, Zhuanxu, Diku, Yao, and Shun), De (Virtue/Power) became the means of cultivation, and the people emulated virtuous conduct, bringing harmony to all things. The Three Kings of the Xia, Shang, and Zhou dynasties used ritual, music, and culture to guide the people, who then valued ceremonial refinement. However, during the Spring and Autumn period's Five Hegemons, military force was glorified, and the people became contentious and warlike—a clear deviation from the original intent of cultivation.

Just as virtuous lands produce virtuous people and wicked lands foster wickedness, this is no coincidence. All things in heaven and earth follow their inherent patterns, each reflecting the nature of their source. Heaven itself possesses a benevolent virtue that fosters life, yet if living things refuse to grow, it is due to a lack of the "Huangping Dongji Qi" (the purest Yang Qi between heaven and earth). When this Yang Qi flourishes, all things rejoice and thrive. Thus, we should align with this energy, allowing joy to nourish the movement of the Dao.

Now that the world is at peace and the people enjoy longevity, it is fitting to use joy to align with the Dao. Joy belongs to Yang; when Yang Qi is abundant, Yin Qi naturally recedes, just as spring and summer bring growth while autumn and winter bring dormancy. True cultivators of the Dao should follow this principle—when punishments naturally fade away, cultivation attains a divine state.

The Dao itself follows cycles of flourishing and decline, fortune and misfortune. Heaven and earth do not speak directly to humanity, so they send forth sages and teachers at the appropriate time to convey their will. In times of peace, virtuous teachers emerge to spread virtuous teachings; when disorder approaches, wicked teachers arise to spread harmful ideas. In years of abundance, the five grains flourish, nurturing kind-hearted people; in years of famine, harmful things proliferate, making people appear wretched. The appearance of virtuous teachers and the retreat of wicked ones are signs of the Dao's cyclical rise and fall.

Now that the Dao's cycles are in motion, I (the implied author of this classic) have been called to impart these supreme teachings to cultivators. The highest form of cultivation is to inspire people to joyfully embrace goodness from the heart—this is the fundamental method of aligning with the Dao.

This scripture expounds the principle of harmonious coexistence between heaven, earth, and all beings. When all things operate according to natural laws, joy and peace naturally arise; conversely, their violation leads to calamity.

If all phenomena between heaven and earth find their proper places—just as all members of a household live in harmony—how could there be anything but happiness? This truth remains unchanged throughout all ages. When the five musical tones (gong, shang, jiao, zhi, yu) resonate in harmony, they move heaven, earth, and human hearts, ushering in an era of great peace that dispels disasters and wickedness while summoning auspicious Qi.

The key lies in the unity of human hearts: when minds converge in shared purpose, supreme joy emerges; when selfish intentions diverge, conflict arises. True joy need not manifest in song and dance, nor true suffering in drawn swords. Harmonious relations prevent the need for punishment, while mutual resentment breeds rebellion.

The supreme "Imperial Peace Master of the Utmost Cavern" (referring to the Dao in its highest manifestation) establishes cosmic laws for all creation. The governance principles devised by ancient sages direct rulers to align with seasonal orientations: spring corresponds to the east, summer to the south, autumn to the west, and winter to the north—thus harmonizing with the Qi of heaven and earth. By conforming to celestial patterns and resonating with cosmic energies, enduring joy prevails without contention or anger, and calamitous influences naturally dissolve.

The Qi of great peace emerges from heaven-earth communion: celestial harmony descends to govern the earth, while terrestrial harmony ascends to assist heaven. During times of joy, singing and dancing properly express flourishing "royal Qi" (vital life force). When witnessing harmonious phenomena, even dormant or declining energies remain tranquil; conversely, forcibly agitating waning Qi provokes fury and disaster.

This constitutes heaven and earth's fundamental natural law, infallible in its operation. Foremost should be stimulated the flourishing Qi of emperors, followed by the prosperous Qi of feudal lords, then the supporting Qi of ministers, and lastly dormant or declining energies. These cyclical fortunes all fall under the governance of the Northern Dipper (the Daoist constellation believed to control life, death, and destiny).

This scripture discusses the resonant relationship between the cyclical transformations of Qi (vital energy) in heaven and earth, and their connection to music and governance. The text explains that when the sun moves behind the Big Dipper, all remaining Qi gathers in the heavens, marking a period of declining energy when major undertakings should be avoided, lest they violate the natural order of cosmic movement.

Heaven and earth follow their inherent patterns—those who align with celestial will flourish, while those who oppose it decline. By observing celestial phenomena, one can foresee fortune or misfortune. Someone might ask: If only some of the five tones (Gong, Shang, Jue, Zhi, Yu) are played, making complete musical performance impossible, what should be done? The answer is: Simply activate the emperor's Qi, letting the sound of his edicts emerge first. Just as when a ruler issues commands, the people and all things follow, bringing natural peace to the world.

Each musical tone evokes different resonances: some connect to heaven, others to earth, the sun and stars, the four seasons and Five Phases (Wood, Fire, Earth, Metal, Water), mountains and rivers, or living beings. When music plays, the spirits (Shen) of all things respond first, followed by their physical forms. Thus, musicians must understand these principles and grasp their true meaning—only then can an era of great peace arrive.

For example, playing the major Jue tone (one of the five ancient tones) in spring stirs the Wood Star (Jupiter) and the Heart constellation (eastern stars), activates the Qi of Mount Tai (eastern sacred peak), awakens the young Yang (spring energy), influences Gou Mang (the Wood Phase deity of spring), enlivens the Azure Dragon (eastern divine beast), and summons the Green Emperor (eastern celestial ruler) and jade maidens in blue. These responses follow the principle of "like attracts like"—all things gather joyfully through music.

Mastering music's essence aligns one with cosmic patterns. Understanding its highest truth leads to transcendence; grasping its middle level brings peace and dispels calamity; comprehending its foundation pleases the heart and cultivates Virtue (De). Supreme music delights the gods, intermediate music pleases spirits, while basic music brings personal joy. An emperor who fully realizes this attains carefree harmony, using music to illuminate judicial discernment.

Music embodies solar essence (Yang Qi), while punishments represent lunar essence (Yin Qi). When Yang flourishes, Yin recedes; when Yin dominates, Yang withdraws. Thus musical prosperity reduces punishments. Yang phenomena produce sound through movement, while Yin remains silent—hence excessive punishments harm people through Yin energy.

The ancient sages taught that following the natural patterns of heaven and earth brings auspiciousness. Between heaven and earth exist three fundamental energies: the uppermost is called "joyful Qi" (symbolizing celestial delight), the middle layer is "harmonious Qi" (representing balance), and the lowest is "punitive Qi" (governing discipline). The joyful Qi belongs to Yang, corresponding to the southeast and governing growth; the punitive Qi belongs to Yin, corresponding to the northwest and governing restraint; while the harmonious Qi circulates at the center to regulate balance.

Musical tones are the language of heaven and earth's will. Whether predicting distant or nearby events, one must comprehensively analyze factors like time, direction, and personal names. Just as celestial movements cycle like a turning wheel, the Big Dipper's orientation to different directions triggers corresponding musical variations. When the Dipper points to the Yin position at the beginning of spring, for instance, the "Great Horn" musical tone should first resonate; by mid-month when it shifts to the Jia position, and in the second month to the Mao position, corresponding tones must follow. These tonal changes fundamentally align with the natural rhythms of cosmic energy.

As the most spiritual beings among creation, if humans revere heaven and earth with filial devotion like serving parents, meticulously observing these natural patterns, the cosmos will naturally protect us. Just as parents cherish filial children, heaven and earth favor those who follow the Dao. Teaching these principles to humanity can help eliminate calamities, stabilize cosmic energies, and assist rulers in governance. When human hearts turn toward goodness and all things find their proper places, true harmony is achieved.

Regarding judgments of fortune and misfortune in the eight directions, the key lies in conformity with natural law. The emperor's Qi, ministerial Qi (supporting energy), and subtle Qi all transform according to the Dipper's movement—aligning with these energy flows brings good fortune. The Dao of heaven always favors growth and prosperity; therefore we should joyfully follow this tendency while avoiding the "decaying abandonment" state that violates natural order.

This scripture discusses how the cosmos operates through distinct energetic states (Qi), and how humans should align with these natural rhythms. It identifies five primary Qi manifestations:

The Sovereign Flourishing Qi (Wangxiang zhi Qi), representing eras of peace and prosperity, governs periods of abundant growth where virtuous deeds multiply. Conversely, the Imprisoned Decay Qi (Qiufei zhi Qi) heralds calamitous years. Ancient sages observed these celestial signs to adjust their conduct in harmony with cosmic timing.

A key emphasis lies on musical resonance with seasonal Qi: celebratory music should accompany peaceful eras to amplify Sovereign Flourishing Qi, while random music-making during disastrous years dangerously strengthens Imprisoned Decay Qi, violating Daoist principles. Six cardinal principles emerge:

First, music attuned to the Imperial Qi (Di Qi)—the supreme seasonal energy—pleases heaven, dispels disasters, and even draws recluses from seclusion to assist governance. Second, music synchronized with Sovereign Qi (Wang Qi) stabilizes the earth, eliminates banditry, and nurtures virtuous leaders. Third, harmonizing Balanced Harmony Qi fosters universal benevolence and social cohesion.

Three critical prohibitions follow: Fourth, never activate Death-Corruption Qi (Sipo zhi Qi), lest it summon plagues and lawlessness. Fifth, avoid stimulating Imprisoned Decay Qi to prevent catastrophic misfortune. Sixth, disturbing Declining Rest Qi (Shuaixiu zhi Qi) invites severe disasters.

The passage concludes by explaining why Imperial Qi requires triple-magnitude musical resonance—its supreme nobility demands exceptionally solemn acoustics. The core teaching asserts that human activities (especially music) must mirror cosmic energy states: alignment brings blessings, while opposition courts calamity.

This scripture expounds the principle of harmonious coexistence among Heaven, Earth, and humanity. The Supreme Venerable Sovereign (one of Daoism's highest deities) created all things, and among them, virtuous Qi (positive energy) enables twelve thousand beings to flourish together. This benevolent energy resonates mutually, forming harmonious "resonant Qi" (an interactive energy field), just as Earth coexists peacefully with humanity—a sight that brings joy to beholders and brings all things into perfect order.

Those who embody the Central Harmony (the Dao of the Mean), though positioned below Heaven and Earth, can govern and regulate all creation. When humans experience joy, they naturally perform good deeds, and all things become properly ordered. The Qi of emperors emulates the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor), lofty as Heaven itself; the Qi of kings and nobles follows the Five Emperors (Shaohao, Zhuanxu, Diku, Yao, and Shun), nurturing all beings like Earth yet administering timely corrections; while declining Qi resembles the erratic nature of the Three Dynastic Kings (rulers of Xia, Shang, and Zhou), ultimately leading to ruin.

The existence of martial force between Heaven and Earth serves to punish evil and reward good. Now that celestial realms overflow with Taiping Qi (Great Peace energy), the Supreme Venerable (referring to Laozi) urgently seeks virtuous individuals capable of harmonizing wind and rain to nourish all beings. Yet since ancient times, few have truly aligned with celestial intent, causing Heaven profound concern. The myriad nations differ vastly—the refined Qi of virtuous people ascends to Heaven, those of middling quality remain with humanity, while the lowest sinks to Earth.

The Dao (cosmic principle) stands as the supreme standard emulated by August Heaven, the fundamental root of all existence. When sages and sovereigns attain the Dao, enduring peace prevails. The Heavenly Dao remains pure, luminous, and unsullied. Yet today many Dao practitioners behave improperly, disrupting cosmic order and becoming "rebellious sons" who betray the Heavenly Dao—thus incurring Heaven's profound indignation.

This scripture elucidates the correspondence between the cosmic order and human morality. It enumerates four gravest transgressions: first, irreverence toward Heaven; second, filial impiety toward parents; third, extreme defilement through consuming excrement and urine; fourth, committing evil while reduced to beggary. Such acts defile the righteous Dao of Heaven and Earth, representing teachings no ruler should promote.

When a sovereign governs through ignorance, Heaven sends warnings. How are these discerned? If a ruler employs fools to administer the state, celestial portents and calamities will multiply, with barbarian incursions recurring at the borders—clear manifestations of Heaven's displeasure. What humanity despises, Heaven despises; what humanity cherishes, Heaven cherishes. Thus ancient sages, comprehending celestial intent, strictly aligned their words and deeds with the Heavenly Dao without the slightest deviation, thereby securing divine favor. To oppose Heaven's will invites catastrophe.

Heaven selects worthy individuals to jointly govern the world, imparting the principles of immortality. Heaven and Earth function as parental figures (the Six Jia [celestial stems] and Eight Trigrams [Bagua] representing natural laws), operating ceaselessly through Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). Practitioners should emulate this celestial pattern, maintaining luminous purity. Just as a mirror must remain polished, Heaven delights in clarity and cleanliness—thus sun, moon, and stars remain suspended in the firmament, each following its ordained course.

For a ruler to prosper, guidance from enlightened masters is essential. True masters are valued for their capacity to apprehend celestial intent and instruct the people according to the Heavenly Dao. When humanity cultivates virtue, Heaven manifests auspicious signs; when wickedness prevails, calamities descend. This occurs because the Five Qi (energies of the Five Phases) interconnect throughout creation, creating mutual resonance between higher and lower realms. Consequently, human morality directly influences cosmic energies, establishing cyclical patterns of correspondence.

This scripture expounds on the principle of Yin-Yang balance between heaven and earth, and the calamities that arise when this equilibrium is disrupted.

The text describes the "Three Yangs" (celestial Yang, human Yang, and earthly Yang) and "Three Yins" (Yi Yin, vegetative Yin, and terrestrial Yin). When the Three Yangs converge without Yin energy to harmonize them—like having rulers without ministers, or men without women—it leads to destruction and the inability to perpetuate life. This imbalance resembles having heaven without earth, sun without moon, or upper without lower—all incomplete states of existence.

Particular emphasis is placed on the prohibition against burning mountain forests. Mountains represent the solar principle and serve as the structural framework of the land, while trees form its foundational roots. Though fire stands as the foremost of the Five Phases, the convergence of Three Yangs actually weakens their collective power, hence the strict ban on mountain burning. However, burning field grasses isn't forbidden by heaven, as grasses belong to the Yin category and correspond to Yi Wood. Excessive Yin energy fosters wickedness—burning grasses restores balance, for when Yin reaches its extreme, it paradoxically generates Yang, thereby promoting virtuous outcomes.

The scripture further explains that the waxing and waning of Yin and Yang follows natural law: when Yin energy flourishes, wickedness recedes; when Yang energy declines, wickedness thrives. Therefore, maintaining Yin-Yang equilibrium is essential—neither aspect should be neglected. Heaven employs these patterns to admonish humanity, teaching people to comprehend these principles, contemplate their profound meanings day and night, dare not transgress them, and transmit this wisdom to future generations.

This scripture expounds the Daoist principles of harmonizing Yin-Yang and aligning with nature, while warning of the punishments for violating the celestial order.

It first explains that burning field grasses pleases Yin energy while accommodating Yang energy, requiring two practitioners to regulate these forces. This eliminates maladies between heaven and earth, ensuring the emperor's peace and all things finding their proper place. Plants thus grow joyfully without grievance. Benevolent and harmonious Qi descends from heaven, though celestial deities constantly worry about humans violating natural seasons and harming creation.

The heavenly register records those who delight in killing—whether through hunting, fishing, or other harm to living creatures. Those who defy the Dao's rhythms, neglect good deeds, or frequently take life face condemnation from heaven, rejection by earth, and censure from the gods. Moderately severe punishments come every three years, with major retribution every five. Grave offenses receive immediate judgment; lesser transgressions shorten lifespans. Three generations bring comprehensive reckoning; five generations bring complete eradication.

The text identifies Jiazi (the first celestial stem) as representing Heaven's Rectitude during early winter; Yichou (the second) as Earth's Rectitude when roots take hold; Bingyin (the third) as Humanity's Rectitude as dawn labor begins. These three mark the primordial emergence of heaven-earth-humanity—the foundation of all things. This primal birth belongs to Yang energy, originating from the cosmic Qi. The Bagua (Eight Trigrams) positions of Qian (Heaven), Kan (Water), Gen (Mountain), and Zhen (Thunder) in the northeast contain the harmonizing Qi between Kan and Gen, where Yin-Yang unite at the center to generate life. Hence fetuses develop at the mother's core—beneath this harmonizing Qi, growing within Yin (the maternal principle). The central position must never be occupied by executioner's Qi.

Now as the celestial cycle renews, pure Yang Qi governs creation, requiring swift abandonment of punitive measures. Heaven is called divine, as is Yang itself. Those who defy these teachings and delight in punishment face celestial retribution. Sacred laws all emanate from the heart—nothing lies beyond interpretation. Crimson brilliance represents heaven, the sun, and the heart; heaven and sun eternally illuminate all. Following this principle eradicates wickedness.

Yang energy emerges from darkness—ascending in the north, manifesting in the east, flourishing in the south, then declining and vanishing in the west. Such is the Dao's operation. When the Qi of Great Peace arrives, destiny becomes clear: who shall attain the Dao and who shall not. The Dao relates to humanity like wind and rain—those willing to cultivate it reap blessings; the unwilling go their way. Virtuous practitioners naturally prosper.

This passage discusses the characteristics and discernment required of Daoist practitioners. Those truly suited for cultivating the Dao (the Way) naturally align with its principles without forced effort; conversely, those lacking this innate disposition will find no benefit even through strenuous practice. Genuine cultivators are those who comprehend the Dao with ease and possess open, penetrating minds - whereas those with obstructed consciousness may practice all day without achieving realization. Such individuals simply lack the proper foundation for Daoist cultivation.

The scripture emphasizes: following heavenly principles brings auspiciousness, while opposing them invites misfortune. Each person must carefully examine their innate nature and chosen path. Because the Dao (the fundamental law of the universe) serves as validation for the upright - only those with pure, virtuous hearts can achieve true harmony with the Way.

(Note: This reflects the Daoist principle of "the Dao follows naturalness" (Daofa ziran), stressing that cultivation should accord with one's inherent nature rather than involve forced striving, while simultaneously conveying ethical guidance encouraging moral virtue.)