《太平經》Vol. 111

Chapter 3 of Scroll 111 in the Taiping Jing (Scripture of Great Peace) records that the Great Sages (referring to those of supreme virtue) can attune themselves to the natural movement of Heaven and Earth's primordial Qi (vital energy). When their thoughts resonate with the subtle energies of the cosmos, they fully comprehend the will of Heaven. Like ministers assisting a ruler, they help manage human affairs on behalf of the celestial order.

These Great Sages intuitively understand divine intent and communicate with celestial deities through written correspondence. They recommend suitable individuals to handle worldly matters, and when these documents reach the celestial court, the Celestial Sovereign (Tianshi, the highest Daoist deity) issues clear directives, much like an imperial court administering governance. In this celestial system, rewards and punishments are justly meted out without dispute or error, for the Great Sages, foreseeing Heaven's will, never act mistakenly.

Ordinary people fail to grasp this principle, assuming Heaven and Earth operate independently. In truth, the Celestial Sovereign oversees all affairs—celestial, terrestrial, and human—day and night. Deities meticulously record every act of virtue or vice among living beings. Governing the Three Realms according to the cosmic rhythms of the lunar and stellar cycles (Daoist temporal-spatial framework), the Celestial Sovereign never contravenes divine law.

The scripture emphasizes that within every person's abdomen resides the "Heart-Spirit" (Shen), which resonates with Heaven. Thus, the Celestial Sovereign knows all human deeds, whether good or evil. The virtuous and sincere are elevated, while the wicked are cast down. This principle applies not only in Heaven but equally in the human and subterranean realms.

Some remain oblivious to this truth, much like citizens who distrust loyal ministers serving their ruler. How could those who waver in faith, lacking even the humility of ants, ever receive Heaven's favor? The text concludes with a solemn warning: those who defy the Dao (the Way) will ultimately face celestial retribution.

A Plain-Language Interpretation of the Taiping Jing

The scripture often says that some people truly aspire to the Dao in their hearts. They are not attached to worldly distractions, but wholeheartedly seek long life and self-improvement. The spirits therefore reveal the true meaning to them, so they understand what they should do.

Only those with firm resolve who act sincerely can discuss cultivation together and trust one another. Those without such resolve think only of making a living, seeking wealth and profit, providing for their daily needs, and observing social formalities. They even order the poor and weak about, imagining themselves superior, but they are not people Heaven trusts.

Their conduct is not simple and honest, yet they still hope to seek the Dao and live a long time. This is precisely to draw near to “suo”—deviance and forceful striving. Their offenses are grave, and there is little time left for pardon. Is this principle not clear?

Those who ascend bodily to Heaven in broad daylight and enter the celestial realms have their names recorded as people entitled to life: their allotted numbers appear in the registers kept in the inner treasury of the Lord of the Northern Pole, a revered deity who governs lifespans and registers. Those without an aspiration toward the Dao—on what grounds could their names be written down and entered in the register of the living?

Those who force themselves to study the Dao, if they succeed in becoming Heaven’s trusted confidants, may live out their full natural span. Those who think deeply, exert themselves, and achieve real results may even have their names removed from the register of the dead, the underworld’s roll of the deceased, and receive a little more life—a reprieve. When will they be able to ride the vital essences and act on Heaven’s behalf? All this can be understood from these teachings.

Someone read the scripture and was deeply moved. Weeping, they reproached themselves: “I have worked hard at cultivation, just like those children born in the tenth month, yet I alone have failed to win Heaven’s favor and have fallen among the ranks of the dead. In what way have I failed to accord with Heaven’s will? The fault is mine. Heaven and Earth take harmony and balance as their constant way, and everyone ought to live in accordance with Heaven’s grace. Yet I have been so distrustful. My offenses are too great. What hope can I have?”

When the gods in Heaven heard this, they knew that the person had reproached themselves and repented, and had kept up their efforts day and night for many years. They could be pardoned. The gods reported this to the Lord of Heaven, who said: “If someone reproaches themselves and repents, let the deity in charge of the registers of the living transfer their name to the Office of Longevity. They may live for 120 years. Those without the fate to continue their family line may be given descendants; those who are poor may have descendants who attain wealth and status.”

What does it mean to have a short lifespan and few descendants? Wealthy families may have many descendants and powerful households, yet they accumulate wealth without reverence for Heaven and Earth, readily harm people and destroy lives, use their riches to shut themselves off, and kill and injure countless people. Heaven does not casually grant blessings to their descendants. If their evil deeds continue, how could they receive the good that accords with virtue and live long? Is this not clear?

The Great God then sent lesser gods down with an order: each person receives their own allotted fate, and this is how long or short lifespans come about. There is no need to doubt it. Reflect on this again and again, and the meaning of the scripture will become clear. Consider matters both great and small; if any words have been omitted or misstated, they should later be added and clarified.

Note: This passage belongs to a group of discussions in the Taiping Jing concerning resolve, repentance, registers, and the Office of Longevity. It emphasizes the connection between sincerity, self-reproach, and reforming evil conduct on the one hand, and celestial registers and lifespan on the other. “Children born in the tenth month,” “Heaven’s trusted confidants,” “the register of the dead,” and “the Office of Longevity” are common Daoist terms associated with lifespan and the examination of names in celestial registers.

Only those virtuous people protected by the Supreme One—the highest Dao—each uphold the principles inherent in them and can deeply understand what has not yet come to pass.

Their clear understanding illuminates all things above and below. Their thoughts flow freely, and their reflections never depart from the inner Way. They exhaust the limits of their knowledge, follow the great transformation, and establish order and guiding principles, so that everything that should be done under Heaven is set right.

Their words accord with the proper time, and their sincerity reaches in all directions. Their intentions are always attuned to the natural order, by which they rectify its laws and measures. The stars are arranged in the positions of the four quarters, each following set patterns and configurations, and moving according to regular courses. Human life is bound to Heaven and Earth, above and below; lifespans vary in length. The offices that oversee the days of human life record people’s names and registers in places such as the Lunar Lodge Fang, and these records must not be forgotten.

Those whose fate falls under Zi or Wu often have relatively long lifespans. In years of Chou or Wei, if they do not leave the “earth region”—a dwelling or native place associated with Earth’s virtue and the Kun and Gen directions—their allotted years may be scant. Even so, they must not recklessly commit evil deeds. If their allotted years are not yet exhausted, their names remain in the register. Even when they encounter seemingly favorable periods, such as Wangxiang or the month commander, their lifespans will still be hard to extend if their roots lie in the earth region and their dwelling is improperly situated. This is because they are constrained by the earth region and the Kun and Gen directions, and their allotted years are naturally reduced.

If one’s birth day and hour coincide with the “three Earths facing one another,” the gains made over the course of one’s years and fortunes will be limited; one may not fare as well as others expect. In years of Chen or Xu, the Gate of Heaven and the Earth’s Portal face one another. The Earth Qi of Heaven and Earth is in command, and all things arise spontaneously: the earth of Heaven nourishes plants above, while the earth below nourishes plants below. Heavenly Earth can give rise to sages endowed with wisdom, and earthly soil can give rise to worthy people. Although there are principles of weighing and matching, these do not become confused or intermixed.

People in the world do not understand this principle. Instead, they say that being born in Chen or Xu, and also encountering a month commander in conflict, brings great misfortune. In truth, the Gate of Heaven and the Earth’s Portal are opposed as Yin and Yang, and one’s birth day is properly aligned with its position. If one is also born on a Wu day when Wu governs the year, one is a person of great virtue and faces no hindrance; there is no need for alarm. Earthly soil is the storehouse from which worthy people emerge, and human beings belong to this earth storehouse, each with a lifespan set in advance. Those who are naturally upright become sages; those who are naturally worthy become worthy people. This is the constant law of Heaven, by which people’s fortunes and lifespans are determined—and some may even become immortals.

In years of Yin or Shen, a person’s temperament is like that of a tiger; with the sun and moon shining directly upon them, they cannot be lightly compared with others. Yin belongs to the Wood region, a place of writing and mountain forests. Fierce beasts must not be rashly provoked, so one should remain quiet and guarded. Heaven sends the tiger to hunt for food; it should not appear often, and people fear it, hence the name “tiger.” When one’s year is positioned in Yin, one’s life may also be extended; when three Yin signs come together, it may be prolonged further. Shen clashes with Yin, but does not wholly destroy it. People of Shen often feel fear at night and are prone to ill fortune, yet they can still move along the branches of trees.

The whole passage follows the sequence of the classic: taking as its central theme that virtuous people know what has not yet occurred, it discusses stellar fate, the Twelve Branches, the earth region, the Gate of Heaven and the Earth’s Portal, and the regular patterns of lifespan and fortune, while correcting popular misjudgments about Chen and Xu, and Yin and Shen.

A Plain-Language Interpretation

There are many things that Heaven and the human world fear and are bound up with. A person’s lifespan originally corresponds to the phase of Metal. Metal is characterized by injury and restraint, so it readily brings people a short life. From this we can understand that those who slight the spirits, let their minds and spirits grow confused, or allow wrongful thoughts to multiply will find it hard to enjoy lasting benefits in life.

The Mao and You periods each correspond to their respective months. When those months arrive, they also accord with the Qi of Mao and You. Mao governs the East. Human life is linked to the stars of the East, and living things mostly live, eat, and drink through the vitality found there; hence it is called the East. Mao, upright and centered in the East, is like spring, when life sprouts and flourishes. By summer, all things bear fruit. Its beneficence extends everywhere, and nothing fails to receive it. Thus the star of the East is called “benevolence”: it cannot bear to harm others. Heaven cherishes human life and enables people to extend their years. In the West, You holds the central position. You also belongs to the realm of Metal, whose nature delights in conflict. People who are like this cannot live long. Those who do evil naturally meet this fate—how could they live long? Even if they encounter days that seem auspicious, such as those associated with the ruling phase or the month’s foundation, they are merely managing to hold on.

On days that are “inauspicious” six or seven times out of ten, more than half of one’s lifespan has already been cut short. This, too, is easy to understand. Periods such as Hai and Si are each assigned to their corresponding months, and their force is further intensified by the Qi of the Three Yin and the absence of Yang. Naturally, life cannot last long. When the Three Yin converge, misfortune arrives again. Thus Hai governs the opening of the storehouse and the northwest, while Si governs the southeast. What people pursue and do is rarely entirely fitting. It is difficult to advance in the art of nourishing life, and difficult to extend one’s allotted years.

That is why the names of the Ten Heavenly Stems and their functions are interconnected. One should calculate the length of life according to the heavenly reckoning, comparing and correlating the signs to determine a person’s lifespan. How could the movements of Heaven be arbitrary? Therefore, people of great virtue today also oversee the written records: human life is tied to the stars and registered in the Celestial Bureau. There are registers both inside and outside; patterns and records extend through the eight directions, above and below. How could a person decide matters alone? If someone fails to abide by their allotted measure and instead blames Heaven, saying, “What have I done to Heaven?” they should understand that good conduct allows one to complete one’s allotted years, while evil conduct forfeits longevity. If one’s life is cut short and evil continues, calamity may extend to children not yet born. What could one hope for? Those who do evil reap its consequences; their lifespans are meager, and they cannot complete Heaven’s reckoning. Their records remain in Heaven as a warning to the virtuous, so that descendants may be cautioned to act carefully. If they reform and repent, they may still complete their allotted years. Let each person clearly reckon their own actions, refrain from blaming Heaven and the spirits, and strive to do good; their descendants, too, may then live longer.

Those who do not practice goodness and benevolence receive their due; they have no grounds to blame Heaven. If they can make even a slight reform and think of those who come after them, yet still have doubts, they should be reassured and brought to clarity.

Good people act benevolently because they can foresee the inner and outer workings of Heaven and Earth, the movements in and out of Yin-Yang, and the governing principles. When thoughts arise in their hearts, they do not forget these principles, but act in accord with Heaven.

Title: Taiping Jing (Scripture of Great Peace), “Instructions on How Benevolent People Value Their Years and Are Recorded in the Bureau of Longevity,” Chapter 182

The above is a plain-language rendering of this passage from the scripture. Specialized terms such as the Celestial Bureau, the Bureau of Longevity, Mao and You, and the Ten Heavenly Stems have been retained according to the context.

The Taiping Jing: A Plain-Language Interpretation

General meaning of the scripture:

When you act, do not harbor doubts in your heart; only then can you accomplish what you set out to do. Uphold Heaven’s great kindness and keep thoughts of goodness in your heart. If your conduct is free of faults and debts, you will gradually receive the natural allotment of your destiny. Warnings appear before you again and again, and you understand what came before and what follows. Yet if you violate them yourself, you have no one to blame. Since ancient times, few people have truly kept faith. Some only want to deceive others and give no thought to the consequences. So Heaven and Earth grow dim and angry, and calamities continue without end. The worthy and the sages are perceptive and repent on their own. Once Heaven knows, it will offer instruction; but people refuse to heed it. Instead, they resent one another and glare at one another. They will not listen to admonitions and seek only their own comfort. Such people are ignorant, worse than animals. Therefore, take responsibility for your own faults and accumulated burdens, and consider where they began. Reflect on them day and night. If people do not understand what they themselves bear, what grounds do they have to complain? They are simply acting without restraint, giving no thought to their own misdeeds, recklessly doing what they should not, and refusing the great teaching. Instead, they indulge their impulses and bring about their own early deaths. What grounds do they have to complain?

Often think about how people in ancient times became immortals and guided others beyond the world. The scriptures you have read all say that one must be loyal and filial, honor one’s parents, live in harmony with one’s siblings, be consistent inside and out, and be united from top to bottom. One must understand Heaven’s prohibitions, govern with the aid of the divine, and confess one’s faults without ceasing. Only by cultivating oneself and examining one’s conduct can one attain life. One’s allotted years have their limit; how could one be free to do as one pleases? Thinking of this brings pain to the heart and tears that soak one’s clothes, with no way to find release. Cherish your years of life and fear that you may not live long. When you meet someone long-lived, ask how they did it. They say: “Be loyal and filial, and do not go against the intentions of Heaven and Earth. Help the seasons bring life and growth, and help the Five Phases (Wood, Fire, Earth, Metal, Water) fulfill their work. Do not dare destroy living things that ought to live. Do good, do not harm or deceive others, and keep faith. Do not dare to fall short in anything. Let your conduct stand before others; in the sight of everyone, do not dare behave improperly or wrong your neighbors. When you leave home, tell one another where you are going, and return on time. Never get dead drunk and lie in the marketplace. Keep company with the worthy and wise, not with foolish people. Remember Heaven and Earth’s kindness and do not dare expect anything in return; simply hold yourself accountable. If faults remain, they arise from accumulated burdens. Years of self-reproach are needed to move Heaven.”

People in the world carry many faults and burdens, with no way to find release. They go about in sorrow and distress, not knowing where to stop. Whenever they see someone else make a mistake, they turn around and blame themselves, though they do not know what the mistake was. They seek out good writings and beneficial precepts, and are fortunate enough to encounter the warnings and texts of the heavenly spirits that govern fate and fortune. They ponder them again and again, thinking on them so intensely that they cannot find release; they knock their heads, beat themselves, and weep. Though they have a body, they cannot set themselves right, and instead they give way to constant resentment.

Note: This passage expresses the Daoist idea of chengfu (accumulated burdens): the faults of one’s ancestors or of oneself can accumulate and affect lifespan, fortune, and calamity. The way to release these burdens lies in loyalty and filial devotion, honesty, not harming living things, self-examination, reading texts of precepts, and taking responsibility in a way that moves Heaven and Earth. Specialized terms such as chengfu, Heaven’s prohibitions, the seasons, and the Five Phases are retained in their customary Daoist senses.

A Plain-Language Interpretation of the Taiping Jing

Some people bring great calamity upon themselves by violating a forbidden book, and can no longer count on a long life. Day and night they regret what they have done. They ask only to live a little longer, dare not do evil again, and devote themselves to acts of kindness and generous giving. The heavenly gods learn of this and descend to ask, “Who is this person? Why are they so full of sorrow?” They also see virtuous people live longer because they earnestly seek the Way of long life. In truth, this is simply because their conduct accords with Heaven’s heart and follows Earth’s intent.

The person returns home and sits quietly, turning over the words of the Supreme One and the virtuous people in their mind. This leads them to examine themselves, allowing the spirits and gods to see their repentance. After a person dies, their soul ascends to the heavenly court, where the gods check one another’s records, hand over their duties, and hold one another to account. Human lifespans vary; spring, autumn, winter, and summer follow one another, and life and death are unpredictable. The gods must therefore supervise one another, transfer their posts, and review increases and decreases in a person’s allotted years as they pass on the authority to determine lifespans. Thus the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), and the sun, moon, and stars all govern human life. Those who do good have years added to their allotment; those who do evil must have years taken away. There are established rules for weighing the scale of good and bad deeds. When judgment is carried out according to those rules, how could anyone escape it? Heaven and Earth are linked layer upon layer, like the outer and inner sides of a garment. The gods are also set to watch one another. The Heavenly Lord commands: “The officials of every bureau must take turns on duty. They must not show favoritism. From the highest offices down, how could anything be overlooked?”

A person with good innate qualities has no evil intent. Even if they commit a minor wrong, repentance can erase it; the record is always entered into the registers. The wicked are sent to the lower bureau, while good deeds are rewarded with good and evil deeds with evil. The gods of good fortune and misfortune each assign people to the office that suits their deeds. If a wicked person truly repents, their name may be transferred to the bureau of good; if a good person turns to evil, their name is moved to the bureau of evil. No one is exempt.

Among those born on Earth, the names of children not yet born are already entered in the “Register of the Undying.” When they reach maturity, the living are enrolled, but a sponsor must vouch for them before their names can be submitted. Since the allotted lifespan cannot be taken lightly and the responsibility is great, sponsors are held accountable alongside them. Those who are disloyal, unfilial, disobedient, or without merit have no one to vouch for them. They can rely only on the merit of their ancestors, which allows their descendants to continue receiving ancestral offerings. If evil conduct continues, how will later generations make a living? And how can people who eat excrement serve the great gods of Heaven for long?

Even among those who eat excrement are people whose names have been assigned a lifespan in accordance with Heaven’s registers. Heaven sends a god to instruct them. When their allotted time is up, the god who guards the Great Granary receives an order to sever their bodily form. (The passage that follows continues the scripture’s discussion of registers and the separation of body and spirit.)

All things receive and feed on the qi stored in Heaven’s granary. Once it has been digested, the body grows light, and spirits can pass between the hidden and the manifest. If a person’s name is not recorded in the celestial register, how could they hope to be born human and enjoy life in peace? Those who cultivate goodness will not oppose Heaven’s will. Great spirits move their hearts, making them glad to follow the path of life. Ordinary people fall into ruin because they do evil and do no good. They crave fine clothes and carriages, competing with one another; though they may feel pleased with themselves for a time, their lives do not reach their full span. Heaven and Earth do not take away what they desire: even the wicked cannot gaze up at the sun, moon, and stars for long. In the end, they enter the long night. How could they remain in the world forever? A person must not take only themselves as their teacher. Heaven knows those who do good; those who do evil cannot endure. Thus they are made to eat material food, and after death are buried beneath the earth, under the charge of earth spirits, so that they cannot be reborn. Written records are displayed to make this known.

Some undergo Corpse Liberation (a Daoist form of transcendence in which one leaves the physical body behind, appearing to die while in truth ascending). Their forms divide and their bones scatter; the corpse remains in one place, while their spirit takes another human shape. Those who see the corpse all say the person has died, but those with insight see that the person is still present: this is someone who has undergone Corpse Liberation. After many years, they ascend in stages until they rise to Heaven in broad daylight. Those of great merit are reborn and shine with light, assisting the heavenly spirits as they range everywhere, then returning to rest among the clouds. Every realm under their jurisdiction has Corpse Liberation immortals who oversee matters concerning humans and ghosts. When a Daoist family loses someone, the deceased may be invested as a revered figure among the ghosts, bearing the title Earthly numinous spirit (a divine office conferred in the underworld). They may also wear insignia of rank, such as purple mugwort or blue and yellow emblems. Their duties include overseeing the rise and fall of rank. The most wicked retreat at the sound of their name and join the ranks of ghosts. Do you understand? Thus it is said that life and death follow different paths; how could they be compared or pursued in the same way? The words are brief, and one must also put aside thoughts of the shortcomings and omissions that follow. These should now be explained.

Only the Most High: the conduct of good people makes clear what Heaven and Earth ought to do. Each has its own charge and words; each attends to its own work and perfects its own spirit. Each is named for its merit, carries out its loyalty, orders its texts, gives generously to others, and shows the way forward. Each receives the heart and core of Heaven and Earth, and none fails to preserve the life-generating cycle of the Four Seasons and the Five Phases. This is what accords with the Most High. Good people are trusted by Heaven and protected by Earth. All receive the heart and core of harmony and balance; they understand human feelings, move between inner and outer realms, and carry out commands without fail. They dare not disregard the will of the Great Sage, nor do they dare, below, to violate the prohibitions of the various spirits.

A Plain-Language Interpretation of This Passage from the Taiping Jing

This passage is mainly about how a person wholeheartedly devoted to goodness should keep the Dao of Heaven in mind, examine their own conduct, and hope to be listed among those who “live forever and never die,” serving alongside the great gods in their heavenly duties.

Always think of becoming a good person, delight in goodness, and follow Heaven’s will

One should often reflect that, having grown into adulthood, one ought to bring happiness to others and be a good person. In this way, one may gain Heaven’s favor and accord with Heaven’s will, putting it into practice inwardly and outwardly. One seeks long life, hopes to have one’s name written in the Register of the Deathless, and to serve alongside the great gods, fulfilling one’s duties. One should distinguish clearly between right and wrong and be loyal to Heaven, just as the sun, moon, and stars follow their courses without straying from their proper order. One’s aspirations, too, should not waver: one should cherish life and fear its loss, considering how to receive Heaven’s life-giving nurture.

Understand good fortune and misfortune, life and death, and hope to follow the way of the “natural”

One must also understand the principles and directions of the world—how the myriad things between Heaven and Earth work—so that the heart may be glad. One should know the registers of good fortune and misfortune, and matters of life and death, and wish to walk the same path as the “natural”: the spontaneous, inherent order of the Dao of Heaven. One should do little evil and be sparing in desire. Seeing the great gods’ warnings, one should feel compassion for oneself in the places where one remains ignorant or cannot see clearly, and hope to be included in the Register of Long Life.

Receive life-preserving grace from the Lord of Heaven and understand the patterns of Heaven and Earth

May the Lord of Heaven preserve one’s life, and may one remain for a long time in the Register of the Deathless, carrying out affairs in Heaven and understanding the principles of the Earth below. May one see and hear clearly, with keen eyes and ears, know what lies far away and without limit, understand matters past and future as well as written documents and formal language, and grasp what is subtle and essential. This is what the Supreme Good Person longs for in their heart. Only the great gods above Heaven can see and know, and offer guidance. One yearns for the natural order, and one’s outward record and life force move in harmony with it, without end. It is often said: Heaven does not take away what people wish for, and Earth does not take away the place where they find peace. This is the natural principle. One must not become entangled in the slightest or cause the gods distress; this should be deeply committed to writing.

Reflect on faults day and night, fearing one has failed Heaven’s kindness

Day and night, one should think about one’s own wrongs and failings, fearing that one has acted in ways that do not accord with the intentions of the Supreme Lord. Why cling to what one loves and values without giving one’s full loyalty and filial devotion? One should say to oneself: I have received kindness and attained honor, yet I do not expect repayment. Heaven’s heart is deeply loving; I can only blame myself and ask for little forgiveness. I only hope the great gods will pardon and admonish me. I dare not hold myself apart from them, and I often reflect alone that I have not repaid their kindness and that my sins still cling to me. I fear they cannot be excused; all I feel is sorrow and remorse. Even when I see that I have been pardoned and examined, I still make myself consider what I have failed to do. The great gods say: “The Supreme Good Person reflects on their faults and blames themself; their written words reach the hearing of Heaven.” This means their words have been carried up to Heaven. The only fear is that they do not know what to say.

Heaven’s trust is especially generous; do not forget the great gift of life

Heaven’s trust is especially generous. By honoring it, one may attain a lifespan without limit. One should renew one’s far-reaching devotion and never forget the share bestowed by Heaven through giving life and its abundant gifts. The Lord of the Supreme says these are the words of a good person: “By nature, I value life and wish to preserve it; I do not care for wealth or sensual pleasures. When I see people alive, I often hope to share a long life with them. How could I ever recklessly act against the Way, or act without thought, and fail to repay this great kindness?” I only blame myself for not having understood the great gift since the day I was born. I have only received…

(The final sentence is incomplete in some commonly used critical editions. After “I have only received…” there may have been a reference to the great gods’ seeing and knowing, or to the forgiveness of sins; this should be checked against the edition being used.)

Overall meaning

The Supreme Good Person cherishes life, has few desires, reflects on their faults and blames themself, remains loyal and filial, and examines their conduct without expecting reward. They hope to enter the Register of the Deathless, serve alongside the great gods, and understand the affairs of Heaven and Earth. They also fear that their words and actions may not reach Heaven’s notice, so they worry day and night, send their written words upward, and keep Heaven’s kindness in mind. The passage focuses on the response between Heaven and humanity and on long life through inclusion in the registers; it is not about worldly political tactics.

The Scripture of Great Peace: The Method for Those Who Possess Insight to Long for and Meet the Great Deities (No. 183)

Plain-Language Interpretation

What the Most High (the supreme ruler of the heavenly realm) values in a person of insight is the ability to understand in advance what must be done in Heaven and what rites must be observed. Such a person acts in accordance with nature and harmonizes with the primordial Qi (vital energy). Only when this process has matured and reached completion can they understand how to adapt and transform their mind, so that everything they do accords with nature.

Because they possess insight, they can understand both the outward and inward aspects of things, and all that they undertake, whether entering or departing, can be accomplished and transformed. At times, they must rely on the power of mighty spirits to complete their work and make their name and De (Virtue/Power) known. They never stray from loyalty and trustworthiness, nor do they ever slacken. Day and night they remain vigilant, keeping their mind inwardly focused. They devote themselves to longing and aspiration, eager to succeed, so that they may meet the Great Deities, communicate and speak with them, follow the Way they teach, and advance in what they know. They constantly keep success in mind and show kindness to the spirits; in return, their lifespan is extended and their years increased.

Thus, a person of insight is instructed to look inward and perceive outward: what is there that they cannot know or see? They see their own mind clearly, and their thoughts are fixed on the desire to live long and preserve life. They hope to ride as a means of transport and serve as an envoy for the Great Deities. Wherever they go, they dare not disobey an instruction; they respond at the appointed time, as if already present. They hope their mind will open and that they will receive the spirits’ words as though acting on their behalf. They learn what the spirits do and strive to trust in themselves, only then daring to speak first. They seek only to receive favor and be granted life; they dare not ask for a high office, but only hope to be shown compassion.

Even when they witness matters of life and death, their heart remains apprehensive. Once they receive a great teaching, however, they must put it into practice, extending kindness and generosity everywhere. If they benefit those above and benefit the people, their names will be entered in the registers, and they will always hold a place among the undying. Only then is their heart glad, and they devote all their efforts to the Heavenly Lord.

After accumulating merit over many years, they finally come forward to speak, hoping only that the Great Deity will help them overcome their shortcomings. Knowing that the words they have to offer are weighty, they are eager to advance and receive its secret teachings. They search the gates and chambers without daring to rest, hoping to receive instruction and discipline, to learn what they lack, and to be examined and corrected. They do not oppose what is said, but await the Great Deity’s words of admonition.

The Most High said: “A person of insight can perceive many things, but has not yet been able to know all the divisions and regions of Heaven. What is there to be wary of? The spirits in Heaven all observe them.” The Most High said: “A person of insight speaks only because they wish to know what is said, taught, and done. What is there to suspect?” The Heavenly Lord said: “I constantly instruct the various spirits: if anyone wishes to be loyal and filial, trustworthy, and meritorious, they are to submit that person’s name.”

Note for ease of reading

This chapter describes how a person of insight longs for, prepares to meet, and meets the Great Deities. They must naturally harmonize with the primordial Qi, maintain loyalty and trustworthiness, and persist in inward self-examination. Their aspiration is to serve as an envoy and convey instructions; they seek neither high office nor status, only life and the chance to receive teachings. After accumulating merit, extending kindness, and having their name entered in the registers of immortals, they finally dare to come forward and speak, humbly receiving secret admonitions such as the “secret teachings of Yi.” The closing lines convey the Heavenly Lord’s command: the spirits are to recommend those who are loyal and filial, trustworthy, and meritorious, submitting their names to Heaven. This reflects the same ideas found in later Daoist traditions of having one’s name entered in the registers of immortals and being recommended for ascension to the Real.

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

People of great wisdom are often entangled by rank and privilege, or by their appearance and other such things. They must therefore clarify the principles for themselves in their hearts. The only concern is that they may merely write or speak about them, without cherishing and honoring Heaven’s teachings and admonitions. People often say they suffer because they have no documents that can be verified; in truth, they fear that their words and deeds, inwardly and outwardly, do not match. If they wish to broaden their understanding, ask and learn more, and attain profound insight, they should know that this, too, is proper.

They should act according to what the Great Spirit has said: Heaven’s prohibitions are weighty. One must be careful, reverent, and in awe, so as to accept the admonitions wholeheartedly. The prohibitions are many, so one must grasp their essentials. One must also open one’s ears and eyes, listen attentively, and heed what is heard, thereby understanding Heaven’s great prohibitions. Anyone who seeks further to gain long life should offer up what they know. To know something and not speak of it is like never having heard it; it shows no willingness to contribute. If something is known and considered in the heart, it should be brought forward and made visible. If one has resolve, let that resolve be seen; if one is sincere, let that sincerity be seen; if one is filial, let that filial devotion be seen. Only then can one be called Heaven’s innermost confidant. One must offer everything without holding back. The Heavenly Lord knows human feelings in advance. One must not know something and fail to offer it; without such an offering, the Dao cannot be spoken.

Those who conceal what they know and keep it hidden are detested by Heaven, which prevents them from seeing the Register of Lifespans, Heaven’s record of how long people will live. Is this because they know but do not offer what they know? They will not only be barred from the Register of Lifespans; they will also lose the essence of their ancestors, which will depart from within their bodies, and they will forfeit their years of life. Should they not be careful?

The reason those who know the most do as they do is that the Heavenly Lord knows they have knowledge, and also knows that they themselves are aware of it. What is there to doubt? They need only reflect carefully on the Spirit’s words and refrain from betraying them. When the wisest speak, they speak from the lowly upward. Even when fools strain to ask questions, they fail to reach the heart of the matter. How could they hope to muddle through by concealing what they do not know? How dare anyone hide what they know and what they are capable of? The Heavenly Lord and the various spirits will hear of it, and the person will lose their life and years all the sooner. This is the root of disaster; even death cannot repay the harm. How, then, could anyone still withhold what they have to offer? I only hope that the Great Spirits will consider what they have not yet attained and what they have managed to reach.

The Great Spirit said: “Those who seek life and hate death have their own will and resolve. They must not be coerced. The concern is that, in confusion, they may say things they themselves cannot make sense of. They do not know the prohibitions, yet the Great Spirits have graciously pardoned and instructed them. How, after all this, could they remain at ease and fail to offer what they know and what they have to say? I only hope that the Great Spirits will take note of what was said before; let it not stop here.”

The Great Spirit said: “What we have agreed upon beforehand must not be changed lightly. When there are guarantors and reliable witnesses, the Heavenly Lord’s intent can give hope for life. Listen attentively. Life depends on sincerity.”

A Plain-Language Interpretation of a Related Passage in the Taiping Jing

Because he cherishes life, he should give his utmost loyalty and dare not grow lax. He reflects on his faults and reproaches himself: how could he waste either day or night? The Heavenly Lord heard this and said, “These are the words of a wise person in the highest realm.” He then examined the records and documents, and this person’s name was indeed written in the register. If anything was missing, he ordered the deity in charge of the register of life to correct the records so that the person’s name would be entered. Though the name was there, this person had long done good and understood the principles of things. The gods therefore had to wait until his allotted years were complete and could not mistake the time of his death. They all nodded in agreement.

A Person of Purpose Accumulates Deeds to Restore the True (184)

Only those in the highest realm who have purpose know the duties of their respective departments. Each has their own Dao (the Way), their own practice, service, offerings, statements, destinations, and actions. Their hearts are not bound by private interests. They constantly think of fulfilling their loyalty, faithfulness, filial devotion, and sincerity, and of earning merit before Heaven. Year after year, they accumulate good deeds; they have never let laxity make them forget their duties or gratitude. They are always mindful that their desire to live—that is, their cherishing of life—was granted by Heaven and that they receive the protection of the many gods. They dare not offer only trifling favors in return. They remain apprehensive and never take their position for granted. They hope to receive the commandments of the Most High so as to preserve their nature and life. How could they forget such great kindness? They only hope that the many great gods will look upon them with some favor.

Their hearts are always devoted to the affairs of the Most High: to the rules and standards they must follow, and to the trust that arises naturally. They survey the four regions and reach the four corners; they understand what Heaven knows and make known what has yet to come. Their thoughts accord with the memorials submitted to the great gods. In what they offer and report, they dare not judge by their own opinions. They regularly meet and consult with the gods about what may be done, always fearing that they might fail to win the gods’ approval.

They reflect that their original nature has never gone astray. Like a thought arising from within, their longing is constant and does no harm to their nature and life. In the past, they yearned for its radiance, reaching upward to the sound that has neither essence nor form, and penetrating to the Most High. When sent on a mission to present their words, they dare not forget their charge; even slight laxity would hinder the great transformation. They only hope that the gods will recognize their desire to live and their reluctance to leave the side of the great gods. When they see a commandment, their hearts open and their eyes grow clear. They hope to be included in the writings that grant long life and add years to one’s lifespan. They think of advancing through meritorious deeds and doing the work themselves; they dare not trust themselves to pronounce unilaterally on right and wrong or to dispute what is lacking.

They look up toward the people of the highest realm with constant urgency, asking only for the kindness of compassionate guidance and admonition. How could their loving devotion ever cease? They long to meet them day and night, and desire to learn of errors in the safeguards and prohibitions, so that their hearts may be stirred.

A Plain-Language Interpretation of the Taiping Jing

This passage is a dialogue between Sheng, a person who reports to and seeks guidance from the heavenly gods, and the Great Spirit, a deity appointed by Heaven to examine people’s merits and faults. It discusses what it means to be a “person of the Highest with a steadfast heart,” how such people are entered into the heavenly registers, and how the Great Spirit reports their names to the Heavenly Lord.

Sheng said: Please allow those who return to report or fulfill their vows to see as well how right and wrong are distinguished for people who fall short or cannot manage to do what is required. When a report is made verbally, what is taken as the standard?

The Great Spirit said: This, too, is something that people esteemed by the Highest ought to do. Those who seek Heaven’s repeated warnings and prohibitions, and who already understand themselves, naturally know in their hearts how to distinguish right from wrong. Why tell them more rules? To “hold the heart and direct it toward the heart”—to keep one’s original mind and examine oneself inwardly—is to have no private motives. From top to bottom, one knows what one must uphold.

Today, people of the Highest with a steadfast heart are close to Heaven and trusted by the heavenly gods. If they remain constantly apprehensive and dare not give themselves free rein, their hearts will know the rest. They should make every effort to spread the teachings and ask widely, without going against what has been said. Most people who understand the Way can distinguish things clearly. The only concern is that some may be unable to do what is said at the time. Why hesitate to explain it to one another? People with a steadfast heart will reflect on their own faults and feel remorse. If they simply attend to the course and length of their lives, these will become clear in due time and accord with the mind of the Heavenly Lord.

The remaining few admonitions are for people with a steadfast heart. As for the beginning and end of human life: people living in the mountains and wilderness have seen those who, after living long enough to grow old, regain the vigor of youth and have their Jing and Qi replenished. They come and go without error, and no mistakes have been seen in them. Many study the Way, but few attain it. This does not mean that such people do not exist; rather, they fail to guard their hearts closely and speak carelessly. Their allotment of fortune and years in the registers is unsuitable, which is why they are so rare. What one sees with one’s own eyes is a matter of what has already come to pass, so one must all the more correct oneself, change one’s conduct, and keep one’s heart open and attentive. One should seek to establish a good name and make it known, and, cherishing life and begrudging the passing years, dare not slacken or rest. One can only hope that the Great Spirit will understand one’s shortcomings.

The Great Spirit said: People with a steadfast heart should be granted an entry in the registers. Consult the records of the heavenly offices. Anyone whose name is recorded must be reported to the Heavenly Lord; even the Great Spirit may not decide the matter on its own.

Sheng said: I rely on the Great Spirit to examine and deliberate. I would not dare hold myself apart or remain at a distance. I will give my life in service; why should I expect any repayment?

The Great Spirit said: Ask that people with a steadfast heart be reported. If their names are in the heavenly registers, why hesitate to bring them to the attention of those concerned?

Sheng said: When the Great Spirit informs me that the matter is settled, I will give my life in service. Why should I expect anything in return?

The Great Spirit reported the matter to the Heavenly Lord, saying: All people of the Highest with a steadfast heart hold their hearts firm and close, and are always eager to receive trusted instructions from above. The spirit in charge examines them; if such a person is found, it reports the matter to the Great Spirit. The spirit charged with examining them then reports that the person’s name appears in a written document. This person’s name was recorded in advance, before birth.

The Great Spirit continued: … The dialogue concludes with the principles of examining names and documents, and bringing the matter into accord with the Heavenly Lord.

Terms for ease of reading:

The Highest refers to the supreme heavenly deity, often the honored Dao or the ruler of Heaven.

The Heavenly Lord is the deity who governs heavenly affairs and to whom the Great Spirit must report.

The Great Spirit examines merit and fault and manages the registers; it cannot make decisions independently.

The records of the heavenly offices, register entries, and name registers are documents recording people’s good and evil deeds, allotted years, and names.

The allotment of fortune and years refers to a person’s blessings and destiny. If it is unsuitable, it is difficult to be recognized as a person with a steadfast heart.

“To hold the heart and direct it toward the heart” means to maintain one’s original mind and examine oneself inwardly, without bias or private motives.

The passage’s central message is that those who sincerely revere Heaven and keep their hearts steady and undisturbed have already had their names recorded in Heaven. The Great Spirit must inspect the records and report to the Heavenly Lord; names cannot be entered on the basis of verbal claims or by private decision. Many study the Way, but few truly attain it. This is often because they fail to guard their hearts closely and speak carelessly, harming their allotted fortune and destiny. They should therefore reform their conduct, remain attentive, and tirelessly pass on the admonitions.

Taiping Jing, Fascicle 111: A Plain-Language Interpretation

The envoy reported: Before this person was born, his name was already recorded in the registers, all through the kindness of the Supreme Ancestor of the Dao.

The Celestial Lord said: Those whose names appear in the registers should be appointed to ascend to Heaven. First, have him reflect on himself. The Great Deity of Chengfu (the divine official who oversees inherited debts of wrongdoing across generations) should then remove his share of these debts and guide his heart, transforming him into a deity. When he comes of age, report this to the Great Deity.

The Great Deity said: This person has come of age, and his allotted lifespan in the register has run its course. But for the hundred days before this, the causes and consequences remain unsettled, so let the matter rest for now.

The Celestial Lord said: Order the Great Deity to keep him temporarily in the human world in an official post. If a Perfected One’s position becomes vacant, send him to fill it.

The Great Deity said: This person is especially capable of exhausting his Jing (essence) and devoting his will. He knows how to dispel inherited debts and also practices many kinds of good.

The Great Deity asked the Celestial Lord for instructions: I will obey. I have also examined his Jing and his allotted lifespan. If these are indeed clear, he should ascend to Heaven in broad daylight (that is, ascend while still alive).

The Celestial Lord said: This is what a person of earnest intention ought to receive. Make sure he has a place to belong.

The Great Deity repeatedly assented and asked to proceed formally. According to the old procedure, the Great Deity of Chengfu said: Let the person who has come to pay his respects at the Bureau of Ascension to Heaven be presented by the Great Deity to the bureau responsible for carrying out the Celestial Lord’s orders.

Once the Bureau of Affairs had submitted its report, it appointed him to an interim post, to fill a Perfected One’s vacancy when one arose.

The Celestial Lord said: Proceed as the bureau has reported.

Note in the right-hand column of the scripture: When Heaven sees a person perform good deeds, it should conceal them on his behalf. This is connected to the way good fortune, misfortune, calamity, and blessing are drawn to a person.

Explanation: This passage describes the Daoist celestial bureaucracy. The Great Deity of Chengfu oversees debts of wrongdoing, the Great Deity oversees lifespans and promotions, the Bureau of Ascension to Heaven handles the procedures for ascending, and the Bureau of Affairs fills vacant posts. A person whose name appears in the registers may ascend to Heaven and become a deity after death, or once his allotted term has ended. But if the causes and consequences remain unsettled, he may be kept temporarily in the human world to fill an official post, and ascend to Heaven in broad daylight once the conditions are right.