《太平經》Vol. 110

The Taiping Jing, Scroll 112: The Great Merit That Prolongs Life: A Book on the Year’s Beginning and the Months’ Precepts (179)—A Plain-Language Interpretation

In ancient times, those who cultivated the Dao disciplined themselves and corrected their conduct. They dared not violate what the spirits had recorded, and only then dared ask the Celestial Lord for a way to live. They did not indulge themselves, fearing they might fail to remain safe through the day. They devoted themselves to goodness, serving the spirits as their subjects and exemplars. In responding to those like themselves, they wished to offer words of loyalty and candor, and to distinguish right from wrong in consultation with the principal spirits under their jurisdiction. Only then did they dare trust in the principles that separate right from wrong. How could they ever forget them, even for a moment? Above them were observers who knew right from wrong in full—what could be concealed from them? How could anyone fail to believe?

Thus they could put their conduct in order and keep their origins in mind, never crossing even the smallest boundary into wrongdoing. They cherished the chance to be human and relied on the primordial Qi, which let them live among creatures that crawl and spared them the calamities that such beings cannot see. Yet people break faith with their oaths and trust neither one another nor themselves; therefore they feel unsettled. The world is harmonized between Heaven and Earth, and those above and below each have their own trust, though people do not understand its essential principles. So why say that there is only good and evil? All calamities arise from people consuming the Qi of the Five Constant Virtues. They receive it, depend on it, and act through it in every way. Why, then, do they fail to heed what the ancients knew—that people affect one another? When they abandon goodness and follow evil, their lives are left incomplete. Why should this be so?

The Celestial Lord therefore says: There is good and there is evil, and goodness can bring people into accord. The reason is that distinctions must be made; one cannot simply follow one’s own impulses. Goodness should be upheld, while evil should be punished. How could evil be treated as equal to goodness? From the human point of view, this too is understandable: there are those whose task is to set things straight. Evil was therefore established to clarify the workings of Heaven and Earth, the four seasons, and the Five Phases, so that people would understand that bringing life to completion is of utmost importance and would thereby extend their years. People receive the way of life and growth and follow its prohibitions, daring not to violate its taboos. In this light, Heaven knows that foolish people are shallow and have no intention of repaying what they receive. They go against what Heaven bestows, and Heaven’s bestowal becomes their proof and judgment. What people do in their crookedness accords with evil: they turn life into harm and goodness into disease.

Thus the sages understood the meeting of Yin and Yang. The worthy put right what is crooked and clarify what people do not yet understand, so that each knows their proper bounds and they do not blame one another. Goodness brings a long life; evil brings a short one. What is there to doubt?

Plain-Language Interpretation of the Taiping Jing (Scripture of Great Peace)

People complain to the Dao: “Why are human beings, of all creatures, worse off than domestic animals, flying birds, wild beasts, and creatures in the water? Is it because human beings lack a proper form, or because Heaven deliberately made things this way?” Heaven likewise wants people to be good; it does not want them to do evil. Good and evil alike bring suffering and pleasure. Wealth and status, long life and an early death—Heaven does not distinguish these as beautiful or ugly. Yet it lets ignorant people receive Qi (vital energy, and thus life) and raise their voices to say, “I am just like you.” Why should doing good go so far? So they go further in doing good, hoping to live forever. People of shallow character think this way too. Only when they compare themselves with those who do evil and throw away their lives do they truly consider repentance: follow what is good when they see it, stop when they see what is evil, and discipline themselves day and night, reflecting on their faults. If they then gain even a little more life and can stand on equal terms with others, that is enough. They may not become immortals or save others, but they can live out the years allotted to them without dying young.

Ordinary people are skilled only at living in the moment; they give no thought to long life. They can approach the understanding of the wise because they sincerely seek life, and so do not do evil. Heaven sees their goodness and grants them security; they may then seek wealth and descendants. Even if they do not gain everything, they still have hope. Why do evil and bring about lasting ruin? People imagine they can live out their full natural span, not knowing that Heaven sends spirits (heavenly spirits) to record their faults. Heaven knows every fault, great or small. The registers of good and evil, though brief, are checked year by year; the totals are adjusted, and years are deducted from a person’s life. If evil does not cease, the person will come to the Ghost Gate, where earth spirits summon them and question them about their deeds. Their words are checked for consistency, and they are then punished by the ghosts; only after punishment do they confess. Their names are entered in the Bureau of Destinies, the office that manages lifespans. When the tally is used up, they must enter the earth. The consequences flow on to later lives; this is caused by evil deeds. Why do people not want to live? They see nothing clearly, and so things come to this. What is there to complain about? They were born as children carried for ten months, just like everyone else—why should they alone fail to be good? How can they live long if they keep doing evil without pause?

Why do foolish scholars not make their plans accord with even a little goodness? Instead, they follow the Way again, pursuing small and unurgent matters. People’s aims differ; each thinks their own actions are acceptable. Whatever they touch or violate, they want to gain some benefit, though others do not want to grant them that benefit. The benefit of goodness lets one live, even if only briefly; the benefit of evil does not last, because goodness does not remain long on earth. So Heaven and Earth were established: do you understand this or not? Heaven gives people life so they will do good, yet they turn instead to evil. Therefore, they are made to serve evil, and ghosts follow them for a long time. Even when they do not understand, they are given a chance to understand; if they still do not stop, other ghosts report them. They keep generating misdeeds, and so the ghosts are made to follow them.

A Modern Interpretation of the Taiping Jing (Scripture of Great Peace)

People do not curse. Do they really not understand? This scripture advocates honoring good conduct and keeping away from evil; this has been true in every age.

If people refuse to heed its teachings, their lives will be shortened and they will draw close to evil. When the time comes for spirits and gods to punish them, nothing can be done. The appearance of those who have done wrong will show in their ears; their spirits will be unsettled, and they will not know where their misfortune comes from. Whose fault is this, after all? People should think it through carefully for themselves and seek a peaceful life. They must not say one thing and do another, or contradict themselves. Since the warnings concern more than one matter, they are repeated again and again.

Your life is in your own hands. Why knock your heart and cry out to the blue sky? You have a body but do not cleanse yourself—who else can you expect to cleanse you? You have a body but do not care for yourself—who else can you expect to care for you? You have a body but do not fulfill your own potential—who else can you expect to fulfill it? You have a body but do not examine yourself—who else can you expect to examine you? You have a body but do not reproach yourself—who else can you expect to reproach you? Think again about these words: do not resent the spirits and gods. They reward good when they see good and punish evil when they see evil; they do not confuse the two. Do you understand?

Words may cease, but if evil conduct does not stop, the records of wrongdoing will continue to accumulate until the person dies. From this we can see that doing evil harms only oneself, not others. Do you understand?

Words and actions should agree, and your thoughts should not turn against your own heart. If they do, ruin will follow, and there will be no turning back. You will be counted among the spirits and gods—how could you go on living? If you keep in mind the path to life, you will find it; this is how you come to recognize evil. Evil will eventually run its course and cannot endure forever. Do you understand?

And consider this: all people live between Heaven and Earth and are granted human life. Why, then, forget Heaven and Earth’s kindness? How foolish! If someone is so stubborn that they cannot change, what can anyone still hope for? If you hope for Heaven’s reward, you must earnestly reproach yourself and act with tears in your eyes, saying: “Through Heaven and Earth’s kindness, I was granted human life, and I am utterly unlike the other creatures. Heaven gave me a distinctive nature: I can speak, recognize beauty and ugliness, and distinguish good from evil. I must carefully examine what is improper. If my words go against Heaven’s intention and I fail to follow the Dao, then I am a profoundly defiant person. How could Heaven continue to work with me for long?” Therefore, Heaven places an ominous spirit nearby to observe. If the person still acts as they have spoken and does not choose the good, the Lord of Heaven says: “The records have already continued to accumulate. The underworld official in charge will soon come to seize this person’s soul, and the Earth Lord will take charge of the flesh and bones. It will not be long.” Evil people are beyond counting, so Heaven restrains its wrath and returns to the way of humane refinement. It changes its own evil, gathers in all manner of good, and takes it into the heart. Placing heart within heart, it thinks: “I have received instruction from Heaven’s heart.”

Note: This passage emphasizes self-cultivation and self-reproach: fortune and misfortune come from oneself, so one should not blame Heaven or others. The spirits and gods merely record good and evil truthfully. Ideas of an underworld ledger and an official who seizes the soul echo the ethical call to receive Heaven and Earth’s kindness and cherish oneself.

The Celestial Emperor’s decree requires those in charge to accord with the people’s wishes, while people themselves must not relax for even a moment. Gods watch over every good and evil deed, and report people’s thoughts as well. The person grows ever more miserable and fearful, unable to know whether good or ill fortune awaits. He can only live in fear.

He has been placed among the “ranks of the wicked,” a class cut off from Yang Qi and close to punishment. Day and night he wonders where he ought to stand. He dares not entertain even the slightest unkind thought, and asks only that the gods show him some temporary mercy, so that he may blame himself and repent.

If he is not sincere and is punished, he will not resent the Celestial Emperor. The Emperor sends a great god down to say: “If this person can blame himself and repent, and does not break the prohibitions, he may be spared for now. If he acts wrongly again later, there will still be time to punish him.”

After hearing the god’s words, he sighs day and night, afraid that his offenses have not yet been fully cleared away. For a long time, he may remain unable to connect with the Qi of the sun and may still be trapped among the ranks of the dead. He grows all the more fearful, not knowing what to do.

Even after receiving the decree, he still cannot find his way through. So he withdraws to a quiet place and reflects on the offenses he has committed, apologizing to Heaven and Earth, the Four Seasons, the Five Phases, and the gods of the various departments. The Celestial Emperor listens and tells him to reflect for himself: “People in ancient times were all discerning and thoughtful. They dared not break the prohibitions, but cultivated and corrected themselves. They feared disobeying commands and shortening their years, even through the slightest mistake. That is why they never dared to relax, and any wrongdoing brought punishment.” He therefore examines and cherishes himself, respects the prohibitions, and dares not go against their intent.

When he is questioned again, his heart is constantly gripped by fear. He feels dejected and drained of Qi, as though he has failed Heaven’s heart. Even a slight impropriety in his words counts as “verbal excess” and must be investigated and verified. What he says must be credible; only then can he gain a good name and preserve his life. If he is not trusted for a long time, his years of life will be lost. He thinks again: “I must not lose people’s trust.” In constant fear, he dares not take comfort in himself. He sets aside his Qi and goes on, always longing to follow the same order and course as Heaven and Earth, the Four Seasons, and the Five Phases, and not daring to make even a small mistake.

He reflects inwardly: “I have long understood the deepest intent, and I always remember the kindness shown to me and do not go against it. I am sincere in my desire to live and remain alive. How could I dare let even a small matter reach those above? Having devoted my whole person to serving them, how could I dare grow slack?” He fears that he may fail to accord with Heaven’s deepest intent, and does not know what to do. His heart grows ever more anxious; there is no benefit in trying to reassure himself. The years Heaven grants are hard to obtain, and once lost, they cannot be restored. After being long removed from worldly affairs, he fears being cut short midway. He looks down toward the world below with longing and dismay, and can only admonish himself in trembling fear. He is constantly afraid that, at any moment, something large or small may fail to meet expectations and he may be demoted. Grief and frustration weigh on his heart as he blames himself for his faults. Having received the Celestial Emperor’s grace…

(The original appears to break off after “Having received the Celestial Emperor’s grace.” In keeping with the usual reading, the thought may be completed as follows: Even under the protection of this pardon, he still dares not relax.)

This person was able to ease the hunger and cold that fate had brought him from the beginning. He could not forget them; he asked only to stay alive. The great deities took pity on him, examined the records, and made this declaration: “The many beings receive Jing and Qi from the Celestial Kitchen, the place in Heaven that bestows food and vital energy, and travel by riding the Qi of Heaven’s seasons. The duties under their charge are minor, yet the rules and prohibitions are many, and not one may be broken. Even if a person is lowly and unworthy of honor or favor, others may still suspect him because he lacks virtue. He sincerely seeks advancement with all his heart and begs to survive. He asks only that the great deities forgive him, listen closely to his words, and let him see how the Four Seasons and Five Phases give rise to life, and how the sun and moon move. He cannot repay such kindness. Thinking of those who abandoned the righteous path along the way, he dares not withdraw, but prostrates himself, bowing until he reaches the pillows and mats.”

The great deity said, “This person has cultivated himself into what he is. Why worry that no one will protect him? In the past, there were people like him, and Heaven’s Right Assistant took pity on them and kept them close at hand. He still attends to his duties today. His long experience and careful judgment mean that all he says comes from the heart of the Heavenly Lord. So make arrangements for this person’s livelihood.”

He wept as he prostrated himself and left. He said that receiving the decree had awakened him, and that the ancients had been sincere and devoted, offering all they knew and holding nothing back. “Having heard this, how could I dare compare myself with the ancients?”

The great deity said, “Those who uphold this Way are trustworthy. Those who speak together do so because they want their actions to help one another live and to give each other something to rely on. People sometimes fall short.”

The seeker said, “The great deity has guided us with such clarity. Compared with everyone else, we alone have been treated differently and given the capacity to understand. This kindness is immense. When will I be able to repay the great deity?”

The great deity said, “The thought comes from within. Apply yourself to it and hold it in mind; that is how you repay me.”

The seeker said, “I cannot tell what I ought to offer. Though Heaven has rare and lovely things, I would still like to offer them again. When I receive a decree, I apply myself and keep it in mind; that is what it means to be sincere. Having received these words, I cannot repay them with spoken thanks alone. There is a document to bear witness. In sincerity, I think of this day and night and dare not slacken.”

The great deity said, “There are many admonitions, and the people receiving advice are not all the same. Those who keep these words and share them over a long time truly cherish life. These words show a particular and profound compassion.”

When the Heavenly Lord heard this, he summoned the great deity and asked, “How did this seeker come to speak in such an unusual way with you?”

The great deity said, “I saw that this student of the Way was especially trustworthy, and so I explained that the Way may be difficult or easy.”

The Heavenly Lord said, “When you see goodness, encourage it and help it reach this point. That is fitting.”

The great deity said, “The Heavenly Lord summons you, sincere seeker, to answer his questions.”

The seeker said, “I dare not hope to reach the Heavenly Lord’s left side. I ask only to serve where there is no office, and to devote myself fully to loyal service.”

Interpretation in Modern Chinese of the Taiping Jing

The Great Deity (a revered god of the celestial realm) said: “Everything should have a Departmental Lord (a divine official in charge of a particular duty). Only then will its underlying principle make sense and be worthy of belief.”

The man replied sincerely: “I am truly fortunate to have received such a great blessing. I would not dare be in the least unworthy of it.”

The Great Deity said: “Since your life has been nurtured into what it is today, you should continue cultivating yourself and may yet equal the people of antiquity.” The man replied that he dared not advance further, because what people in this world desire most is longevity.

The Great Deity said: “This is precisely Heaven’s intent.” The man replied: “It is entirely due to the Great Deity’s protection. I would not dare disobey the Great Deity’s precepts.” The Heavenly Lord (the chief deity of the celestial realm) saw the two urging one another to follow the teachings and greatly approved. He told them to teach each other.

The Sages of high antiquity followed the Dao through naturalness (one’s inborn nature, without forced or artificial effort). In their hearts they understood how governance in Heaven was carried out, and could know things in advance. When a sound reached them fully, they could also discern its form. By looking within and seeing clearly, they knew at once what needed to be put right. They could see their good and ill fortune plainly; when joy arose in their hearts, they knew they had received Heaven’s blessing.

They could foresee what was about to happen, and their observance of the precepts was steadfast and thorough. Reflecting that they had received favor and grace, they were able to remain for a long time in the company of the Six Spirits (deities who protect the human body) and regularly receive their instruction and admonitions. In this way, they would not be caught unprepared in a crisis or become narrow in their outlook. They could look in every direction, above and below, with unobstructed understanding. They could also draw near to events as they came due, even reaching what they had never heard of before. All this was brought about through the nurturing power of Heaven and the Great Deity’s grace.

The Great Deity said: “All the gods know this. Those who diligently advance in cultivation already have true entries in the Register of Destinies (the record of lifespans and fortunes). Before such a person is born, their year, month, day, and hour are written in the Office of Longevity (a celestial bureau that oversees the extension of life, like a heavenly registry). Only when their allotted years are nearly complete and they are about to ascend is their name submitted and reported; this is overseen by the Perfected of the Northern Pole (a Perfected One who resides at the Northern Pole and governs the registers of destiny).

“The bones and body are transformed; the body grows light, smooth, and radiant. At dusk, the elixir (a numinous substance produced through cultivation) becomes essence. Wherever it goes, it can manifest in transformed form; nothing fails to take shape. It emerges from the hidden and enters the subtle, penetrating even the spaces between hairs.”

The Sage said: “This is indeed so. It comes from worldly things as food and drink, and emerges from the earth below as an Yin Spirit (a deity associated with the underworld and the material aspect of existence). How could one fail to treat it with reverence? What can be transformed into lightness and numinosity follows, above, the principle of change. The Great Deity’s grace can never be repaid. Great deeds and generous acts, profound kindness, are impossible to repay in full. There is not enough time to respond adequately; one can only catch one’s breath between moments of rest. Such profound generosity is beyond the power of words to repay.”

The Great Deity said: “This is endowed by Heaven. A person’s life corresponds to their allotted prosperity; uprightness is not something the Great Deity grants out of personal favor. Seeing goodness and recommending it is a blessing for the gods—why should there be repayment or a gift of thanks? The only concern is that later generations may suspect that prohibitions are being imposed by force and that they are being constrained. Therefore, the Sage makes these teachings and admonitions clear to later generations. The Sage possesses clear insight of their own and needs no further command.” The Sage said: “I have already received…” (The original scroll is broken off here.)

Note: This passage takes the form of a dialogue in the celestial realm from the Taiping Jing. It discusses the Departmental Lord, the register of destinies, the Office of Longevity, the Perfected of the Northern Pole, and bodily transformation through cultivation. These themes accord with early Daoist beliefs in longevity and celestial registers. The final phrase, “I have already received…,” appears to be damaged in copying and should be checked against other editions.

A response says: “Although my name is entered in the register of the living, I still need instruction. If I fall short of what the Great Spirit has said, then my words are merely those of a living person. Only if I remain humble will I be acting properly. I, the living one, have heard your words again; all that came before and after has been made clear. I rely entirely on the Great Spirit to fulfill its gracious intentions. I see people being assigned their portions, and I dare not excuse myself or show arrogance. Please let me return to a quiet place, exert myself in what the Great Spirit has taught, and offer my hopes and thoughts for the living who have not yet attained this. The Great Spirit says: ‘Your words, from beginning to end, make everything clear. I have nothing more to caution you about. Each of you should take leave in accordance with what has been said.’ The living one says: ‘On the day I received the admonition, I did not dare to stop even for a moment. I only fear I may not be able to finish it all at once. I hope you will support and guide me, so that I may see, breathe, and live again. My heart leans toward you; may the Great Spirit always remember me and instruct me. This is no small kindness.’ The Great Spirit says: ‘What this living one says is fitting.’ The living one says: ‘Yes, yes. I dare not protect myself for my own sake.’ The Great Spirit says: ‘Those who have made their name should press on; it will bring benefit. There is more than one chief overseeing a department, and the Heavenly Lord will hear of this.’ The Great Spirit admonishes the sages who stand before it: ‘Do not take these words lightly. They are for people who understand. Your lives may reach a faultless longevity. Each of you should return to your own department; when you see someone doing good, encourage them to advance.’ The Great Spirit and the sages say: ‘We have all received the Heavenly Lord’s instruction. We will give it our full effort and will not grow weary.’ The Heavenly Lord says: ‘Those who bring others to completion bring themselves to completion.’ Yes, yes.

In ancient times, those who attained the Dao also followed their own laws and measures. Before a person is born, their name is entered in a register; this register is part of the writings on longevity. When the appointed year, month, and day come into alignment with the Dipper, the register is transmitted to the Central Pole, also called Kunlun. The chief in charge of the department then goes to record that person’s name, ensuring that no entry is omitted. The person is made to move and shake their limbs, bend and stretch, turn, tilt, and repeat the motions. They are instructed and admonished to follow the bending and turning of the spirit, and given medicine to drink, so that their bones and joints may be opened and tempered. Even when they do not meet regularly, it becomes clear whether they can remain steadfast. They are shown that their resolve must not waver. If they covet life and shun sensual pleasures, and intend to practice the methods of the spirits in Heaven, they are sent to verify their years of life. Only then are they permitted to bow and receive the writings of what is still lacking. In their hearts and words, they are taught what to practice and what prohibitions to observe. These teachings are passed on to students; they must not use the spirit’s writings to claim that they themselves have already obtained the book. Only when the spirit knows that they can speak with one another, and after the years and months have accumulated to 1,320 days, will it lead them to meet the Great Spirit and commune with the primordial Qi, which moves in accordance with nature. From the register of the Heavenly Lord.

Plain Language Interpretation of the Taiping Jing

In matters investigated under a confidential directive, one must harbor no selfish intentions. One must believe sincerely, feel deeply moved, and truly change one’s heart and mind in order to carry out the instructions, without error or omission.

The Great Spirit said: “The customary allowances borrowed by the various spirits have already been calculated. On the last day of every eighth month, the registers of incoming and outgoing records must be entered for the water offices at all places, including mountains and seas, tomb mounds and pools, waterways and river crossings, and the Yangzi and Huai Rivers, as well as rivers and lakes. Each item must be clearly recorded. If the Heavenly Lord has granted a labor allowance, that too must be entered in a register and signed before the Heavenly Lord. The Heavenly Lord himself must then check it again and file it in the treasury’s Golden Chamber. Those who are devoted must carry out their duties day and night without slackening. Those in charge of the treasury must not lose the items being sought; the categories must be clearly distinguished so that others can understand them.

“Those who are devoted and eligible to receive what is due must be verified against the register of fixed records, and a spirit must be assigned to their names. Anyone due for promotion or demotion must have the relevant documents submitted a hundred days in advance. Nothing may be omitted or lost. If the documents do not match and the accounting office fails to report the matter, all involved will be held jointly responsible. A previous decree instructed: ‘Do not violate the words of the spirit’s texts.’

“Only three years and eight months after this book has been issued may it be shown to ordinary people. It may be shown freely to those who believe in the Dao and in the text. The Heavenly Lord has instructed: ‘This person previously bore the consequences of past actions. I have ordered the spirits to release him from them. What has not yet been put away on his behalf must now be stored for him.’ The Great Spirit said: ‘This person has long suffered poverty, hardship, and want, and may not be able to protect himself. He has gained the Heavenly Lord’s confidence, so the spirits have been ordered to store things for him. If they fail to do so, their own master will fail to store things for them, and they may find that the outcome does not match what was promised.’ Earlier, a request was made for permission to bow and give thanks for this favor. Though the appointed date has not yet arrived, let everyone know one month in advance.”

The Heavenly Lord said: “The spirits, officers, soldiers, and others under your command must not miss the proper season for work in the fields. Store things under the name of the work being done, and instruct the landowner to act with reverence and care, so that spirits may come and go. If someone wishes to pursue what they have prayed for, let them do so; once they have shown their faith, they should act with caution.”

The Great Spirit said: “If it is done this way, word will surely spread throughout the land. Those who love the Dao, along with generals and ministers, will support and serve him, and show him respect.”

The Heavenly Lord said: “Those who have rendered service will, in turn, receive respect.”

The Great Spirit said: “This person has not yet reached the end of the allotted term, nor has the time come for him to make his request. When the time comes, instruct him in how to make his report and give thanks. If he is not promoted at that time, his dwelling will be empty, and he will have no clothes for himself. Those who follow the Dao should provide him with food until the appointed time.”

The Heavenly Lord said: “This is a small matter. Let the Heavenly Office provide for him. There are devoted people in the household.”

The Great Spirit said: “I request that the Heavenly Office follow the instruction given and provide what is due. This person has been in want for a long time; give him enough food to satisfy him.”

The Great Spirit said: …(The following text may be missing.)

Heaven issued an order, commanding the celestial officials and spirits to register people’s names without leaving any entries blank. The Celestial Lord replied, “So be it.”

In ancient times, people who sincerely turned toward goodness could receive a response from Heaven. Heaven sent spirits to protect them and keep watch over them day and night, fearing that they might fall short. When the spirits saw them doing good, they helped and encouraged them. They did not wish to hear of their wrongdoing, and often entered them in the register of long life, guiding them to devote themselves to goodness and avoid evil, and to cultivate ambition, filial piety, loyalty, and obedience.

People dared not act recklessly, imagining that no one would know; in truth, the spirits saw everything. When people did good and showed great kindness, the spirits rejoiced. If they saw someone harboring doubt or wicked intent, they first restrained themselves, fearing they might violate a prohibition. People are born knowing good from evil. Those who do good have faith, and Heaven does not wish to hear of evil deeds. So people, cherishing life and fearing death, dared not break prohibitions or harm themselves. Through Heaven’s Qi (vital energy), they could communicate with the spirits, speaking back and forth and understanding people’s intentions. If they saw someone acting wrongly, they withdrew and blamed themselves, fearing that a stain would be recorded against their name in the registers.

At the time, people might have intended to show kindness to someone, yet they did not dare to face the matter openly. They blamed themselves for acting against another’s wishes, and for having too many faults to erase. They later regretted what they had done, but the moment had passed. They thought they could have another chance at life. They did not expect Heaven to send a great spirit to investigate and uncover everything they had previously concealed. They tried to comfort themselves and endure in silence, not daring to accept a bad name. When their words went slightly astray, Heaven granted them a brief reprieve, giving them time to catch their breath and leaving them some hope of survival. This was Heaven’s grace. Though they still harbored a little hope of escape, they knew their lives would not last long. Their sorrow deepened, and they felt shame and fear. They wished to see the heavenly spirits, pleading for instruction and correction, for what they did not know to be revealed and for the future to be guarded against. By aligning themselves with Heaven’s will, they might attain a modest measure of what they sought.

Those who were calculating weighed good and evil together. They saw no decree until the great spirit appeared, when they confessed both their bitterness and their sweetness. Common people longed for high rank, so they cultivated and corrected themselves, relying only on the great spirit’s decree to spur them on and awaken them. They hoped to keep the admonition close at hand, asking only that the great spirit look upon them with compassion and examine them. The great spirit said, “Why be so reluctant to observe the prohibitions?”

This passage from the Taiping Jing is a dialogue between “Sheng” and the “Great Spirit.” Its general meaning is as follows.

(Sheng says:) I want to speak honestly from my heart and for each of us to set down the truth. I only fear that I may not yet be able to live up to what I say. Please listen carefully once more: these words all come from my heart, and I should reflect on them again and again until they are firmly understood. The words I, Sheng, speak all carry a responsive force. I fear that calamity has already befallen me; how could I dare not speak from the heart?

The Great Spirit says: Since you ask with such sincerity, go back first and stay quietly. Think it over carefully; if you feel that anything is still lacking, come and seek instruction again. Sheng says: I have received your teaching and am trembling with respect. I dare not fail to do my utmost. If I do not pursue goodness, I would be making a mockery of my own life.

The Great Spirit says: You are a good person, but you should still humble your heart and make a greater effort. Though your heart may grow weary, when your allotted fate reaches the time it is meant to come to pass, your earlier hardships will count for little, and blessings will follow. Sheng accepted the teaching, returned sincerely to a quiet place, reflected on his faults, and reproached himself.

The Great Spirit says: Thoughts arise within the heart, and the heavenly spirits will know them. Do not grow tired or slack. Sheng says: I will keep thinking about this until the end of my days. The Great Spirit says: Anyone who takes action should be like this. Why fear that you cannot make progress?

When the Celestial Lord heard of this, he gave the Great Spirit another solemn charge: Let those who wish to advance see what he does. As the years, months, and days accumulate, each has its proper place. The names of those who have rendered merit should be reported, so they may await an opening and be appointed to fill it. The people of antiquity were sincere in both heart and speech, and understood human feelings. Without embellishment, the realm governed itself; their sincerity could be seen within and without, and they did not betray one another. Heaven has grave prohibitions. Those who violate them are especially vile and are immediately punished and called to account. Thus Sheng grew even more fearful and shaken, constantly mindful of the grace Heaven had bestowed in allowing him to remain safe. People should understand the meaning of good and evil. Those who remember such kindness so deeply do not know how to repay it; they think only of advancing, hold fast to loyalty and sincerity, and in all they do, follow Heaven’s mandate without daring to fail. At the slightest mistake, they fear that the gathered spirits will report them and their faults will be brought before Heaven, bringing the calamity of not living out their allotted years. They therefore grow all the more troubled and anxious, daring not to excuse themselves. Their desire to repay this kindness is truly earnest: they cherish life and join the heavenly spirits in following Heaven’s heart. Those who do good may use their resources and have minor faults removed, then live out their allotted years. Great merit, however, is judged separately.

(The text here appears to have a lacuna; the surviving text continues below.)

If there is great merit… (the text continues)

A Plain-Language Reading of the Taiping Jing (Scripture of Great Peace)

General meaning of the scripture:

Thanks to the grace of primordial Qi (vital energy), I have been able to extend my life and years and see clearly what I know. I have received this great favor once again, beyond anything words could repay. Yet I do not know how to repay it in my heart. I only hope that all the great deities will show compassion and take me in. I have not fully understood the instructions and precepts. Please help me think things through carefully and understand that Heaven has established many prohibitions, which must be passed down and observed one by one, without the slightest error. I only hope the great deities will see my shortcomings clearly. After receiving the precepts, I will not dare forget my duty; having received this grace, I will not forget the kindness that gave me life and nurtured me.

The great deity said: “Those born with wisdom do not need many instructions. They need only follow Heaven and not go against its will. When they encounter an instruction or precept, they should put it into practice at once and not neglect or overlook it. Only then will they be in accord with Heaven’s will. Rewards and punishments vary in severity, and each should be applied appropriately, without error. As for the lesser precepts, take care in what you say. Think carefully before speaking, so that your words can be put into practice. If you make a minor mistake, examine yourself inwardly and correct it by doing what is good. That is a minor precept. The other precepts should be observed throughout your life, with deep caution and care. Do not go against the deities’ will.”

The one receiving instruction said: “I know that, being young and unenlightened, I have not been able to see the Dao in its entirety. Therefore, the great deity has given me further warnings and instructions, illuminating so much that they encompass everything within their broad wisdom and reflection. I only hope the great deity will instruct and admonish me further. I wish to receive this De (Virtue/Power), and I dare not go against what has been said. I once again beg the great deity to keep me in mind. I await further precepts.”

The great deity said: “These words are clear enough: what Heaven bestows corresponds to what is carried out among people and below the earth. The laws accord with one another and do not differ. When someone is appointed to teach you, simply follow that person as your teacher and do not oppose them.”

The one receiving instruction said: “I know that I should receive these precepts. Though the laws are the same, few can grasp their true meaning through reflection. Heaven’s intentions and their essential principles are hard to know.”

The great deity said: “All of this is true; there is no deception. Those who can foresee what the Heavenly Lord intends to do are the highest and foremost people, and may sit at the Heavenly Lord’s left side. When they have earned merit, they are rewarded. Yet they are humble and dare not accept the full measure of the favor. They then devote all their strength and give great care to their thoughts and actions, so the Heavenly Lord personally instructs them again. This is a blessing for the living. Their responsibilities are many, but they can carry them out with an even mind.”

The one receiving instruction said: “I dare not hope to sit at the Heavenly Lord’s left side. It is enough for me to see the chance to live. I only wish to be loyal and filial, to follow what is right, and to fulfill my duties. I dare not accept a great reward, for I fear I have earned no merit. If I achieve even a small measure of success, may this life grow brighter day by day, and may I continue to see life for a long time.”

Note: This passage is a dialogue between a person who has received the Dao and a great deity. It discusses following Heaven’s will, being careful in speech and conduct, applying rewards and punishments fairly, and the idea that those who have earned merit may sit at the Heavenly Lord’s left side while remaining humble and loyal, filial, and true to what is right. Specific terms such as “Heavenly Lord,” “great deity,” and “primordial Qi” retain their original meanings. “Left side” denotes a place of honor.

[Plain-language interpretation]

The mind must be attentive and complete. One must not dare let up for even a moment, nor allow the mind to go blank and idle. Even in the briefest instant, one should be receptive to gentle instruction, so that the mind and intention remain full and flourishing. The Great God dwells together with living beings, helping them regulate body and mind, without relying on distracting thoughts or reckless activity. If one’s sincere heart once again receives this grace, then amid the movements between above and below, within and without, the gods will constantly remind and admonish one another in quiet voices. All this is the Great God’s beneficence; one must not slacken or fail in it halfway. So long as one’s heart remains full of longing and reverence, never daring to relax or cease, the Celestial Lord will hear and know. Much of what such a person does will come to pass as hoped. One should often reproach oneself for one’s faults and take responsibility for them, resolving not to fall into evil thoughts. The Great God, too, will carry out commands to instruct and admonish such a person, urging them to advance upward without growing weary.

Those of “highest goodness” are all born endowed with the natural Qi (vital energy). Each has a name and surname recorded in the registers of time and entered in the written records of the “Register of Good People”; this is what is meant by the roll of good people. In their daily conduct they act as good people and never bear an evil reputation. In every action and movement, every departure and return, every advance and retreat, what others hear of them is always good; no one ever hears of wrongdoing. For this reason they are called good people. Whenever they set out to act, they hope to advance good works among the people, as though bringing forth the unseen, wondrous workings of divine power. Thus they can rise to positions of honor. When those in high station see them, they may admire their words, envy their conduct, value their sincerity, cherish their filial devotion and loyalty, prize their dependable words over time, or trust their character. This is goodness at its highest. Good people therefore often receive favor and honor. They themselves also yearn ever more for lasting freedom, a place among the undying, and the power to command the gods. This is the “greed” of good people: what they covet is in truth the blessing of the good Way and the Way of Heaven.

Their conduct looks upward and accords with goodness; it matches and is confirmed by Heaven and Earth, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water). The gods love one another, teach one another through wisdom, and assist one another with wondrous writings and remarkable plans. They notice and remedy one another’s shortcomings, recommend and support one another. When minor disagreements arise, they admonish and correct one another with words. When rare treasures are at hand, they give and repay gifts, together making their way upward to the celestial gods. Those who wish to be held in the thoughts of the celestial gods seek admonition and instruction, often reflect on their own faults, and fear above all that they might fail the Great God of Heaven.

One should make progress day and night, with a steadfast and earnest heart: when one sees goodness, the heart should follow it; when one hears good words, the will should hold fast to them. Loyal and upright people cherish their bodies and lives, and throughout the year fear that even for one day they might make the slightest mistake, or harbor the least unkind thought. When they hear that someone has done wrong, they help that person repent and renew themselves. If that person understands reason and knows what is good, the advice they receive should also be heeded. In this way, both sides gain an honorable name, and people are taught and admonished through goodness, shown the way to seek life and preserve it. This is the highest fulfillment of being a good person. Yet one must have real achievements and merits, and dare not go against the gods’ intentions. Only by keeping one’s longing constant can one act effectively once more and help people attain what they hope for. Only the Great God of Heaven can fully understand words, inspect and discipline conduct, and establish safeguards and precepts. Though people commit minor faults, the Great God may still forgive them, so that they continually reflect on… (The original scroll breaks off here.)

They were grateful for Heaven’s vast kindness and virtue, its care and concern for them, which enabled people to reflect, repent, and extend their lives. This was a great gift from Heaven. They feared, however, that they might fail to persevere and in the end betray Heaven’s generosity. They only hoped that the great gods would understand their limited abilities and grant them instruction and admonition that could be understood even without meeting face to face, so that their aspirations might grow broad and they might delight in putting their thoughts into practice.

The great god again issued a command: “Heaven and Earth each have their own patterns and principles. To know how to use them without rashly retreating is simply natural. It is not that I begrudge you care and admonition or refuse to teach you. Seeing that those who practice goodness no longer have serious doubts, why burden them with further admonitions? You need only consider carefully whether what you say accords with what you do. This is what good people hope for, and it should be made clear again.”

Sheng (a seeker of the Dao and a person living in the world) said: “My conduct is unworthy and my nature unrefined. That is why I draw near to the teachings and prohibitions of the great god. I have repeatedly received generous favor and often think of the kindness shown to me. So I have come again and again, never knowing when to be satisfied. The Heavenly Messenger has made it so.”

The great god said: “This person has received a natural endowment. The Heavenly Messenger came to ask only to learn whether his heart was in accord with mine. What is there to suspect? Those who come secretly to receive commands speak mostly from their true feelings; they seldom speak with two faces, and their words come from sincerity. Few can set their own hearts right, so there are vacancies that must be filled in turn. This person’s allotted lifespan is somewhat short; he should be more careful and not slacken.”

Sheng said: “My endowment is dull. I do not dare let my intentions go astray; I only use words to guard myself. I hope for your mercy.”

The great god said: “This, too, comes from ‘knowing’: know what is good and do good; know what is trustworthy and act with trust; know what is loyal and act with loyalty; know what is compliant and act with compliance; know what is filial and act with filial piety. Then evil will have no way to return. The more I think about it, the more I see that this person knows himself, so I will give him weightier admonitions.”

Sheng, sincerely troubled, said: “What I have heard is greatly good, and the weightier admonitions are part of it. Since the great god has spoken thus, how could I dare grow lax? This is the meaning of seeking life and preserving one’s life. Having received such favor, I do not know how to repay the great god’s kindness.”

The great god said: “Such matters are not worth treating as admonitions. If you consider something practicable, you should practice it again; if your conduct can be reported upward without doubt, you will find your proper place. What need is there to offer thanks? Your words are well phrased, but I cannot hear what they say.”

Sheng said: “These admonitions have given me lasting hope of preserving my life. Please consider my words once more, despite my ignorance.”

The great god said: “You must know that your words should not depart from your inner feelings. All who come to study and ask questions should follow the admonitions given before and after.”

Sheng said: “Who should…” (the following text is missing).

【Plain-Language Interpretation】

Are you truly willing to admonish one another in this way and follow the teachings? When the great deity who governs life, blessings and status, and destiny is pleased, all the precepts and covenants, from beginning to end, are in place. Yet it is difficult to repay this kindness in full. We feel ashamed, knowing ourselves unworthy of it. The Heavenly Lord heard of this and said, “This is goodness at its finest, especially precious among all forms of goodness. It can be practiced alongside every method and teaching; nothing must be omitted or done improperly.” The great deity returned and told the people of the grace and honor bestowed by the Heavenly Lord’s decree: “This is how it should be; do not transgress.” Indeed, only those of highest De (Virtue/Power) are worthy to stand between Heaven and Earth. They should bring transformation and nurture life, allowing all things to fulfill their own needs and wishes.

When good people write words of goodness, they neither depart from the constant Dao (the Way) nor miss the proper moment. This is highest De: nothing is left incomplete or unfulfilled; neither clarity nor substance is lost. The patterns through which Yin-Yang gives rise to and transforms things are not disrupted; nor are the movements of the vital energy that governs the seasons’ coming and going. The sequence by which the Five Phases (Wood, Fire, Earth, Metal, Water) bring things to completion is preserved, as are the courses of the sun, moon, and stars; the appointed times when good fortune and misfortune arrive; the signs of calamities and strange transformations; the cycles of floods and droughts; and the meaning of the length of human life and the varying strength of the stars under which people are born. These are all to be upheld by those of highest De. Thus it is said: people of De illuminate and perceive everything. Above, below, and in between, all are in harmony, each according to what is fitting; in their conduct of De, none loses its proper name. This is the meaning of following the constant order and living long.

All things sprout from the earth and grow: branches hang down and spread leaves to serve as clothing; mist, dew, frost, and snow, along with seasonal rain, serve as food and drink, and growth unfolds of itself. Leaves shelter, and fruit forms to provide for humankind. The earth’s power to nourish and sustain is called the “Water Mother.” What the people rely on is like melons and fruit: in the intense heat of midsummer, they serve as refreshing drink. All under Heaven depend on them, and everyone, great or small, eats them. This is how people of De inherit Heaven’s legacy, bring Heaven’s form into being on Earth, and provide food for the people. They extend kindness and give freely, so that all receive the benefit of their De and are themselves nourished and satisfied. This is Heaven’s grace, not something human effort alone can bring about. Heaven’s power to transform and bring forth life is immense. If people fail to follow its commands and instead claim that things should simply “happen naturally,” indulging their own will, they offend Heaven and speak against it.

Therefore, people of De are made to understand Heaven’s intentions above and teach the people how to act, so that they do not stray from Heaven’s heart. They nurture and raise people until they are grown and can live as human beings; then they help them understand patterns and principles, and guide them to complete their conduct and De, so that they may rise to become Heavenly Worthies, know the affairs of Heaven, and receive merit according to their accomplishments. People of De are appointed to understand the affairs of Earth and direct the people to rely upon them. Though they repeatedly witness kindness and generosity, they cannot repay them in a timely way. People of De act as agents of Heaven in moving Qi (vital energy). If those above, below, and in the center are not in their proper places, people in turn show contempt for Heaven.

Note: This passage belongs to the early Daoist Taiping Jing and its accounts of political and religious ethics and responsive interaction among the “people of De,” the “Heavenly Lord,” and the “great deity.” “Water Mother,” “people of De,” and “Heavenly Worthies” are distinctive terms in the scripture, referring to people of supreme De who carry out Heaven’s transformations on Earth, nurture and give generously to the people, and serve as communicators with the heavenly gods.

A Plain-Language Interpretation of the Taiping Jing

If your actions do not accord with the right Way, you will incur Heaven’s unending anger, and the spirits will not protect you. Human lifespans will be cut short, yet people will blame Heaven. This is extreme folly.

Therefore, Heaven sends down sacred writings, commanding people to establish prohibitions and firmly observe them, so that the people do not transgress. Those who can foresee good and ill, turn away from evil and toward good, and keep the prohibitions can once again understand the Dao of Heaven.

When people receive instruction and none resist its transforming influence, Heaven appoints the ruler to support them like wings, guiding them from beginning to end and helping them accomplish their work, so that the order of the cities and settlements is clear and can be maintained.

Those who understand Heaven and the great transformation, regulate the Original Qi, and understand human affairs are often people endowed with fortune and destiny; they are often able to know things in advance. Those who change in response to instruction may extend their lifespans. Heaven also cherishes them, and benevolent spirits protect them, keeping evil from taking hold in their hearts.

Those who know good from evil should not be treated as though they were all alike. Heaven therefore esteems the good and lets people fulfill their wishes, without dispossessing or overcoming them, so that they may live in peace. When someone goes especially far in goodness, Heaven adds years to their life and keeps them from danger and ruin. Is this not a great kindness? Surely there can be no doubt that it should be repaid.

Those who have long practiced great goodness and acted in accord with Heaven’s will have no evil Qi approaching them nearby; it does not dare to look upon them. Their lives are extended without limit. This kindness is hard to repay with precious things. Only a sincere heart that returns to what is true, keeps faith, and does not break its word counts as repayment.

Do you understand what it means to repay and to know? Recognizing goodness and practicing it, seeing trustworthiness and acting with trustworthiness—these are human strengths. You should take them to heart.

Do not doubt yourself. In the past there were people who kept faith; their lifespans became limitless and they were transformed into spirits. Their virtue and accomplishments were complete, all through their own merit. Do you understand this too?

Therefore, Heaven greatly cherishes virtuous and discerning people who strive to advance. They understand their destiny through the scriptures and do not blame Heaven; each is careful in conduct and does nothing improper or perverse. They teach others to do good and thereby again accord with Heaven’s will. Their lives will naturally be long. All affairs come from the Heavenly Ruler; no one may hold them back.

Ordinary people are difficult to transform, so guide them gradually, without sudden or harsh measures. Be careful in what you say, lest the spirits take note of you.

Each person should carefully attend to the documents and records under their responsibility. These have their own deadlines and limits; do not overstep them. When you see goodness, encourage it; when you see wrongdoing, correct it. Have no doubts.

Those who cherish life should never forget what Heaven has done. The reason Heaven values prohibitions is that it truly cares for human lives. Think on goodness and you will gain goodness and long life; have no doubt. Do you understand that the Heavenly Ruler cherishes those who are faithful?

Treat the sacred writings with care and caution; do not put them to the test through your own actions. The affairs of the world rest on filial devotion and loyalty.

This passage belongs to early Daoist teachings about sacred writings, prohibitions, the Heavenly Ruler, and Original Qi. It emphasizes acting in accord with Heaven’s will, observing prohibitions, guiding people gradually, keeping faith, and repaying kindness. These ideas align with the Taiping Jing’s ethical teachings on encouraging goodness and extending life, as well as its view of rulers and officials as wings supporting the people. Brief notes on specialized terms have been included at their first appearance.

Integrity and trust are of great importance. Therefore, one must not act on one’s own whims or behave recklessly, nor seize another person’s allotted fate or blessings. To do so cannot last.

One must remain constantly vigilant and take care not to slacken. Slackness can lead to self-doubt and inner wavering. Once doubt arises, one confuses oneself and loses clarity, becoming ever more bewildered.

The passage below is a text from Heaven. It describes the great gathering of the Six Extremes in the celestial realm: in the eighth month, Heaven checks and corrects its records, following the patterns of Heaven and Earth in order to dispel calamities.

Here, “allotted count” often refers to one’s fate, lifespan, or measure of fortune and misfortune. “Checking the records” evokes Heaven reviewing its accounts of good and evil deeds and of lifespans. “Six Extremes” is a term for the celestial order that frequently appears in the Taiping Jing (Scripture of Great Peace).