《太平經》Vol. 103

The Chamber of Emptiness and Non-action

Emptiness means being full within and clear and open in appearance: it seems to be “nothing,” yet is in fact “something.” One must return to the state of a fetus in its mother’s womb and dwell together with the Dao (the Way). Hold fast to the heart-mind alone, with thoughts suspended like a spirit dragon. The heart-mind becomes a sacred chamber where the Dao gathers; within it is the “emptiness of the Dao.” Roam only together with Qi (vital energy), and this is why it is called “emptiness”: work on Qi and spirit, and cast aside all other distracting thoughts. With the heart-mind as master, you can be free of deviant thoughts. Reflect carefully on the meaning of the scripture and do not forget the true Jing (scripture). Those who attain the Dao can roam for a long time in the realm beyond the world. Why not diligently pursue the Dao, instead of mixing with the ignorant? When calamity strikes, great disaster will follow; abandon true simplicity, and in the end you will turn to dust and ashes. When the worthy encounter the scriptures, they should admonish themselves again and again.

Non-action

Wuwei (non-action) does not mean doing nothing. It means “leaving nothing undone” by connecting with the Dao. Like a newborn infant, one can emerge before the body and enter the spaces between things; one can return to the Great Beginning and then come back to the present. When Heaven and Earth first opened, Yin-Yang originated here. Enter the practice of Wuwei, and the body can be preserved. To leave the root and chase after the branches is a calamity for the Dao. The farther one strays from the Great Beginning, the harder it is to remain whole; the farther one moves from life, the closer one comes to death’s gate. Taking pleasure in worldly distractions harms the hun and shen. To cling to the “two” and forget the “one” is to lose one’s true nature—how could one fail to take warning? The source of the Dao lies in concentrating on and holding to the One: this is the wellspring of benevolence and worthiness. Heaven’s way follows the One and so reaches fulfillment; Earth’s way follows the Two and lies close to ghosts and spirits. Understand deeply that Wuwei is the Dao’s most wondrous mystery, and consider it in detail: this is how the Perfected Ones took the lead. Close the body’s “golden gates” so that Jing (essence) and Qi do not leak away. Be still and silent to nourish the spirit. When spirit and Qi are complete, the gate to the immortal way is open. The Great Dao is in fact simple and needs no fuss. Heaven’s way does not favor its own kin; it turns only toward the benevolent and worthy.

The Natural Way

The natural way connects with the Dao. To hold to it brings good fortune; to lose it brings trouble. It is like all things growing from a single root, with countless branches growing together, each containing its own spirit and insight. Consider its meaning carefully: the Dao declares itself, shares a single origin in primordial chaos, and emerges from the wondrous gate. Nothing is added or taken away; simply hold to what is natural. Every living thing has its own spirit. A person breathes about eighteen hundred times a day; as the foremost among living things, a person can avoid death and become an immortal for a long time. People die young because they have lost what is natural. Even birds and beasts know how to transcend the world; how much more should human beings do so? The ignorant despise the Dao and set their aspirations low, close to the earth; the benevolent and worthy prize the Dao and suddenly reach upward to Heaven’s gate. The spirit way does not perish, while the ghost way comes to an end. If you wish to follow this way, be like a ring with no end, turning without cease.

This section presents early Daoist practices of holding to the One, emptiness, Wuwei, and the natural way. It is related to the Laozi’s teachings on Wuwei and the natural way, as well as to traditions of embryonic breathing and nourishing the spirit. “Golden gates” and “eighteen hundred breaths” are terms used in practices of inner cultivation.

《Taiping Jing》: A Plain-Language Interpretation

“When the Dao Is Complete, It Comes to Fulfillment in Nature”

Be cautious. Do not indulge in strange schemes and thoughts, concerned only with your own gain. When someone is ill, do not carelessly abandon them, or you may put their life in danger.

Of all things under Heaven and Earth, the quality most worthy of esteem is “nature”: each thing follows its own inherent way and does not dare go against it.

When the Dao flourishes, it takes Wuwei (non-action), emptiness, and nature as its guiding principles. Those who follow the Dao find joy in this, while those without the Dao resent and oppose it.

Study diligently under a teacher, and do not speak recklessly. With a teacher, the Dao becomes clear; without one, it is difficult to receive the true transmission. If you study the Dao without paying respect to a teacher and receiving instruction, you will not obtain the true transmission. A noble person does not speak carelessly; reckless actions bring disorder. Acting rashly can also bring misfortune upon oneself.

When the Dao is complete, it comes to fulfillment in nature.

Note: This chapter belongs to the admonitory writings in the final fascicle of the Taiping Jing. Its tone is stern, warning those who study the Dao not to rely on clever schemes, abandon their teachers, transmit teachings recklessly, or go against nature. These teachings accord with the scripture’s consistent emphasis on Wuwei and nature, and on the gravity of transmission from teacher to student. The original contains a few garbled characters—for example, “愼母有竒” is read as “慎毋有奇,” and “文身自凶” is sometimes read as “妄作则乱，身自凶.” The interpretation has been lightly smoothed to clarify the meaning.