《太平經》Vol. 114

When one’s parents are ill and suffering, one should feel sorrow and compassion, kneel before the physician, and plead with him. Serve the physician respectfully, offer whatever the household has, and address him with deference. Seeing such sincerity, the physician will also respect the family and do his utmost to find good medicines, explain the prescriptions clearly, and make them easy to follow. Invite the physician to the home to relieve the illness. Speak with tears often and offer apologies. This is better than beating one’s chest and pleading to Heaven, or knocking one’s head on the ground without fearing the dirt, stones, or roof tiles. Such devotion can often help one’s parents recover and be safe.

Teach the daughter-in-law to stay often at the parents’ side and prepare rich, tender, crisp, and tasty foods for them. Use what the parents and merchants have; do not let the descendants go hungry. Offer everything the household has, without keeping anything back, and show filial devotion before the parents. Seeing this goodness and filial care, relatives and neighbors know that the household has little, yet they still go out to obtain food, help invite a physician, prepare bedding and receive the guests, toil day and night, ask after the parents’ condition, care for them and tend to their recovery. At the slightest sign of improvement, their hearts are glad. All this comes from filial devotion. Heaven sees this devotion and brings the illness to an end. When the parents are well again, the family’s hearts are glad. Once the parents can eat grain again, observe purification and abstinence, go to the market to sell goods, and offer the proceeds to Heaven. Give thanks as well to the ancestors and the spirits, and the misfortune caused by spirits will immediately subside. Offerings should be fragrant and pure; do not dare break your vow. This is what a filial child should do.

People hear that this is good, yet cannot put it into practice. Those who can do so are often naturally endowed by Heaven with a fate that carries filial goodness down through the generations. Their household livelihood prospers; they do not take from others, and they benefit their kin, guests, marriage relations, and neighbors. The filial person should repay kindness and never forget a debt of gratitude. This is goodness.

No one can know how long their parents will live, so one should save provisions for their needs, cut back on small expenses, and keep a surplus each year. Store it where others will not know, and do not let officials or petty functionaries hear of it, lest they use some pretext to levy demands and drain the family’s wealth. Then one’s filial devotion would remain incomplete, and one would be left with nothing. When the parents’ years come to an end, one would be unable to provide for them, again falling short in filial duty. Those who practice filial devotion and seek to complete their merit will make that merit manifest. If the Most High, the Heavenly Emperor, and the courts of the capital and the provinces recommend them, and they are honored in a single day, is this not the result of filial devotion? Their descendants will inherit this legacy, and it may endure through generations without end. This is the way of remembering kindness: repaying it and keeping in mind one’s parents’ kindness.

This chapter is a Daoist text urging filial devotion. It links seeking medical care, serving one’s parents, making offerings, and saving resources to support them with Heaven’s recognition of filial devotion, the Most High’s hearing of it, and giving thanks to the ancestors. It stresses that filial devotion must be sincere and expressed through concrete actions, rather than stopping at hearing what is good. In this context, “grain,” “purification and abstinence,” “affliction caused by spirits,” and “the Most High” refer respectively to medicinal prescriptions or grain based remedies, ritual cleansing and abstention from ordinary practices, harm caused by ghosts or spirits, and Heaven or the Heavenly Emperor. These terms are not explained further here to avoid unnecessary length.

A Plain-Language Interpretation of the Taiping Jing

Those who do not forget to do what Heaven favors will be accompanied and protected by benevolent spirits sent by Heaven. This is the result of filial piety.

If you devote yourself to goodness and remember your responsibilities, you will receive Heaven’s favor. Heaven will send benevolent spirits to accompany and protect you. This often comes from filial devotion and good deeds.

In such a family, one person may attain long life and transcend the world. Later generations will be held in esteem, suffer few misfortunes, and live out their natural lifespans, with few dying young. Is this not good? It comes from a deeper goodness within goodness. What could not be accomplished, attained, or made to go smoothly? Strive to put it into practice and do not grow lazy; this, too, is the good fortune of a good person.

In a family like this, someone may attain long life and transcend the world. Later generations will also be respected, encounter few misfortunes, and live out their natural lifespans, with few dying young. Could anything be better? This is brought about by a deeper goodness within goodness. What could not be achieved, obtained, or made to go smoothly? Put it into practice diligently and do not become slack. This, too, is the good fortune of a good person.

People do not usually harm those who are filial and good. If anyone does harm such a person, Heaven will punish them, often with consequences apparent before their eyes. This makes the principle clear.

People generally do not bully those who are filial and good. If someone harms them, Heaven will punish the offender, often making the consequences visible at once. This shows that the principle of Heaven is real.

If you wish to understand what makes goodness truly good and filial piety truly filial, it is unfortunate that people cannot readily learn from one another. Yet this, too, follows the natural order. Heaven keeps a register of good deeds; goodness and filial piety answer one another, pass from generation to generation, and grow ever stronger. How could such blessings ever end?

To understand what makes goodness truly good and filial piety truly filial, people would need to learn from one another, but sadly they often cannot. This, too, is part of the natural order. Heaven keeps a register of good deeds. Goodness and filial piety reinforce one another, are passed down through generations, and grow stronger in turn. How could their blessings ever run out?

People naturally honor those whose hearts are truly good and filial, and do not harm or oppress them. Their reputation spreads far and wide. When an official post in a province, commandery, or county becomes vacant, families known for goodness and filial piety are given priority for recommendation. Officials may send a representative to pay their respects and learn about their conduct, or someone may visit in person, observe how they behave, and recommend them.

People naturally respect those whose hearts are truly good and filial, and do not harm or oppress them. Their reputation travels far. When an official position in a province, commandery, or county falls vacant, families known for goodness and filial piety may be considered first, with the county putting them forward. Officials may send someone to pay a visit and learn about their conduct; others may go in person, observe their behavior, and recommend them.

Year after year they receive honors. Those of high De wear the insignia of office, and their descendants carry on the family tradition. Such a household is known as a family that transmits filial piety, with no wicked people in it.

They are honored year after year. Those of high De wear their official insignia, and their descendants continue the family tradition. They are known as a family that passes down filial piety, with no wicked people in it.

They are filial not only within their own household, but also toward relatives and neighbors. Those who serve as officials are loyal to their ruler, showing ever greater devotion and often holding high office. In serving the court, if a commandery or county lacks something, they buy it with their own family funds and provide it. They do good without burdening the people or imposing labor on them.

Their filial conduct extends beyond their own household to relatives and neighbors. Officials among them are loyal to their ruler and grow ever more devoted, often attaining high office. They serve the court by using their own family funds to purchase anything a commandery or county lacks. They do good without troubling the people or forcing them into labor.

When a commandery or county is compassionate and filial, the Five Grains ripen abundantly and few people die young. Heaven harmonizes the winds and rains and makes the seasons timely. This is Heaven’s protection of those who are filial and good, sparing them from disaster. The people are shaped by their example; they all know how to provide for others and live with willing, compliant hearts, and Heaven does not thwart their wishes.

When a commandery or county is compassionate and filial, the Five Grains are plentiful and few people die young. Heaven brings the winds and rains into harmony and makes the seasons timely. In this way Heaven protects those who are filial and good and keeps disaster from them. The people learn from their example. They provide for others and live with willing, accommodating hearts, and Heaven does not go against their wishes.

This is goodness at its highest and filial loyalty at its fullest. Once it has been established, it inspires the unfilial throughout the realm to follow its example and cultivate filial devotion. When a general amnesty is proclaimed, all offenses that ought not to have been committed are pardoned. Children who honor their parents and elders and work diligently in the fields may be rewarded with fine silk, cloth, wine, and meat. Officials pay them respect and make their filial conduct known for all to see. Those who are moved by this example can grow in love for others and treat one another with good intentions. These are the favors of the realm, which help the people live in harmony. This is the principle of bringing goodness through goodness.

This is goodness at its highest and filial devotion at its fullest. Once such conduct takes root, it inspires the unfilial throughout the realm to follow suit and cultivate filial devotion. When a general amnesty is proclaimed, offenses that ought not to have been committed are pardoned. Children who honor their parents and elders and work diligently in the fields may be rewarded with fine silk, cloth, wine, and meat. Officials pay them respect and publicly recognize their filial conduct. When others see this, those who are receptive can grow in their care for others and treat one another with kindness. These are the favors bestowed by the realm to help the people live in harmony. This is the principle of bringing goodness through goodness.

The Scripture of Great Peace: A Plain-Language Interpretation

Source: The Supreme Lord’s Personal Instructions to the Nine Lords, Section 193

Rooted Filial Piety and Superficial Filial Piety

At the root is genuine filial piety; at its furthest reaches, it may degenerate into false filial piety. At the root is genuine evil; at its furthest reaches, it may degenerate into false evil.

Heaven wishes that those who do good live to a white-haired old age before they die. The fortunate may live to 120, while even the less fortunate can live past 100. This comes from goodness and filial piety; it is no empty claim. Heaven not only cherishes them: the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), the sun, moon, and stars also treat them well and look after them, so that they encounter fewer harmful spirits. Such is the great power of goodness and filial piety. How could they not be taken seriously?

Heaven gives life to all the people, yet few can truly be good and filial. Those who put goodness and filial piety into practice often alone attain great longevity and positions of honor. This comes from their filial conduct; it is no false claim. That is why Heaven has brought forth this book and shown it to the people: whoever wishes to follow its example will be granted long life by Heaven, and may pass it on to their descendants, protecting one another without end. Now that the book has appeared, people must practice filial piety and guide the world. Filial piety is foremost among all things under Heaven, yet few can equal it. Merit and De (Virtue/Power) accumulate and are passed on from one generation to the next, with nothing lacking.

Those Reborn with Their Names Restored and Filial Families

People reborn with their names restored—those who regain life after death and are born again as human beings—can repay their parents’ kindness and come to understand the Way of filial conduct. Heaven enters their names in its registers, keeping them in the realm of deathlessness. This is what it means to belong to a filial family. Their rank can rise further as Heaven carries out its affairs. Their loyalty, filial conduct, and acts of reverence are recorded, and they are appointed to positions under Heaven. Their honors and favor grow ever greater. In Heaven they are called filial and virtuous divine beings, revered by the gods.

When they seek fine food and drink, their filial conduct is reported first—for such filial conduct has no equal. Their lifespan is limitless, and their vital radiance grows day by day. Above, they see the Heaven of Limitlessness; below, the Earth of Limitlessness; and they travel through the Realm of Limitlessness all around. They can also know what has not yet happened. The gods all follow their commands and do not oppose their wishes. Together they recommend and report them to the Lord Most High, the supreme Celestial Venerable. Seeing that their filial conduct is unmatched, the gods, both within and beyond, draw closer and show them ever greater respect. Thus it is said: “Those whom Heaven loves are revered by the gods; those whom Heaven hates are brought into danger by the gods.” This can be known with certainty.

Conclusion

As for everyone else, let each follow their own judgment and choose what is convenient, according to what suits them. The text pauses here; for now, consider the goodness they may attain afterward. When it appears again, nothing should be left out.

Note: This passage reflects the Scripture of Great Peace’s teaching on governing through filial piety. It contrasts rooted filial piety with superficial filial piety, emphasizing that genuine filial conduct and goodness can bring long life, ascent to immortality, and appointment to heavenly offices. Terms such as reborn with one’s name restored, registers, deathlessness, filial and virtuous divine beings, and Lord Most High belong to the concepts of karmic inheritance, becoming immortal, and heavenly officials in the Way of Great Peace.

A Plain-Language Interpretation of the Taiping Jing

Is there anyone whose resolve does not waver? If reverence and awe cannot be put fully into practice, how can they be truly understood? If you do not understand the principles involved, know this: among all that the Highest One brings into being, everything destined to be born and live has its place in the divine registers. The Dao has its ranks of honor and lowliness. Who would dare disobey?

Above the Nine Sovereigns are the Nine Lords. The Nine Lords are close attendants of the Highest One. Each dispenses kindness and bestows merit, and all the accompanying spirits honor what they do. Nothing is beyond their power to accomplish. Lesser spirits cannot even fathom the intentions of the Nine Sovereigns, much less can ordinary people. Those with sage-like minds and keen hearing can read the writings in the registers of office. These are faithfully entered in the records; their words shine with their own radiance, written on gold tablets and silver sheets. The register is kept in the inner treasury of the Heavenly Lord, with a duplicate stored elsewhere. The documents of the other offices are written on memorial tablets. Their characters form their own elegant script, and the spirit shines through the names and words. Whenever something is said, it reveals what is known, and nothing spoken goes against the truth.

When spirit beings and perfected beings hear the words of the Heavenly Lord, they can repeat them in full. Spirit beings know what happens among the people, above and below. The Heavenly Lord knows what the spirits say and never departs from the rules of writing and record-keeping. The natural Dao knows and transforms all things. Its actions are never selfish or mistaken. With food from the heavenly kitchens and garments of refined substance, what more could one seek? This is the way followed by the Lord of the Highest One.

Great and lesser spirits each have their own duties. They all respect and fear one another, and dare not indulge their private wishes. When they see that those who follow them are seeking to be moved, they know what can be accomplished in the heart. They keep people’s intentions from becoming confused, so that each person may follow their deepest wishes. They say: “You have all received registers of immortality and will live without limit. You will be granted sashes embroidered with gold, silver, and purple; enfeoffment as nobles and the income of fiefs; silk garments and fine cloth; gold, silver, pearls, and jade—whatever your heart desires.” If the immortal Dao did not know whether people were steadfast, it might grant them visions of beautiful women and jade maidens, so that their resolve would not falter amid thoughts of pleasure and convenience. It might also show them forms both great and small, changing their appearance as their thoughts follow them, and make them think about their future lives. This is a way that cannot succeed.

It might create the scene of a deep mountain valley filled with birds and beasts, tigers and wolves, or of deep water, to transform people’s hearts. It might show poisonous creatures for them to kill, or make them afraid to climb high mountains, enter deep valleys, or go into deep water. This, too, is a Dao that cannot succeed. Such are the visions.

The way of keeping the precepts lies in “not ascending”—not climbing high or making reckless demands—and, above all, in holding firmly to a single purpose. Even when faced with confusing or deceptive things, one does not change one’s resolve. With a steadfast will, one follows one’s master in and out, traveling up and down through deep mountains and valleys and across deep waters without fear. On seeing beautiful women, one does not become infatuated. Even if one’s family—young and old—is detained and entangled with one another, one does not waver at the words of ordinary people. One seeks only the Way of life and an audience with the Most High, fulfills one’s duties of loyalty and filial piety, and harbors no attachment to the lower realm. Only in this way can one succeed.

In admonishing the people, take what is essential from the key passages; Heaven also trusts the good and has the Immortals guide them across. If a person is good in their own conduct, how could Heaven deceive them? Deception comes about because people are suspicious, forcefully seek useless powers from the Immortals, and ask for peace without having earned it. How could they avoid being deceived? Heaven values life and cherishes its feelings, especially when a person is resolute in purpose and mindful of life.

One must attain the Three Lights—the Three Lights are the heart. It governs the bright hall and connects with the light of the sun and moon; this is called the Three Lights. One who resolves to attain the Dao naturally pays no heed to worldly ties. Such a person may also be entered in the registers, but this cannot be forced. Those who ascend to Heaven in broad daylight have true nature and a good heart, and possess their own inner light. Their observance of the precepts does not waver or turn toward what is wrong. They neither look at nor covet wealth and profit; their clothes are coarse and threadbare, serving only to cover the body. This is the conduct of those who ascend to Heaven. Heaven approves of their goodness and sends good spirits to accompany and protect them, so they do not fall into error. The gods of Heaven cherish them, and so they complete their achievement; this comes from the conduct of their own bodies. They themselves do not covet worldly wealth on a grand scale. Heaven knows the sincerity of their purpose and, according to the order of the registers, records their names. They truly have auspicious stars at the time of their birth; they do not do evil, and Heaven approves of them again. Their greed is transformed, and they help the Lord of Heaven govern the writings of Heaven, making them clear and accessible. They act without selfishness or concealment. Their deeds are recorded year by year, and when they have reached the end, their names appear in the register of honor and life; this accords with the intention of the Most High. Those who can speak of their achievements and conduct, and help make up for what they lack, will also receive the protection of the spirits.

Heaven trusts the filial, those whose good conduct is sincere and without blemish or failing. Therefore, at once in broad daylight, they are met and welcomed, with bright witnesses before and behind them. The people see this, and it completes their achievement, showing others what goodness is. Among a million people, not one may attain ascension in broad daylight; whoever does attain it is truly protected and trusted by the great gods of Heaven. The rest cannot be compared with them. Among a million people, only one may attain liberation through the corpse. Achievements vary in degree, and people recommend one another. Such a person should be made to…

(The scripture appears to break off here; the text after the final words, “Such a person should be made to,” is missing.)

Brief notes:

• The Most High: An honorific title in Daoism for the highest deity, such as the Celestial Worthy of Primordial Beginning.
• The Three Lights: Here, a way of illumination in which the heart governs, brightens the hall, and connects with the light of the sun and moon; it relates to the heart-mind and inner clarity.
• Ascension in broad daylight / liberation through the corpse: Two Daoist ways of becoming an Immortal—ascending visibly in broad daylight and departing while leaving behind a bodily husk. Both are extremely rare; the text says only one or two among a million may attain them.
• Registers / name registers: Heavenly records of merit and status, in which the names of those who attain the Dao are entered. This cannot be forced; it requires true nature and good conduct.

The people whom Heaven cherishes and esteems are those who act with sincerity, keep their word, and each achieve merit and distinction. Is this not virtuous conduct? On the day the Celestial Lord issues his admonitions, the spirits do not wrong anyone by their words. The Celestial Lord can thus bring about trustworthy, beneficial results and know what lies ahead. He will tolerate no deception at all. Those who disobey will have their lifespans cut short and will be punished after death.

From ancient times to the present, many people in the world have been unreliable in what they say and do. Some care only for their own pleasure and refuse to shoulder their proper responsibilities. What they say and what they think always tend toward novelty for its own sake. When they see others doing good, they sneer: “What use is that?” They speak rashly and without thought. Fathers and sons deceive one another; they say nothing to someone’s face, then gossip behind their back. Whether praising or condemning, they do not follow the right path and bring no benefit to the world. People care only for worldly concerns and their dust and grime. Their speech is frivolous, and they have no roots in goodness. They call themselves “people of excellent character,” yet their actions do not match their words. Their speech has no basis and is empty and untrue; it cannot be trusted or verified. Such people are called “heedless.” How could they endure for long? They cannot be compared with those who cherish goodness and have aspirations. They are like people who seek only to scrape by and fear death. They do not want to encounter evildoers, yet remain unaware of their own faults. Thinking themselves young and strong, able to overpower others, they scheme day and night to seize ill-gotten wealth, while imagining they can live long in a peaceful age.

When they speak with others, everyone who sees them finds their words improper. The spirits hear and understand, observe what they do, and discern what is in their hearts. They know these people are wicked and cannot remain good for long. The gods of Heaven will report: “In a peaceful age, there are people who speak carelessly and make promises lightly. They cannot keep doing good for long; in an instant, evil words appear again. Their words have no trustworthy effect. They do nothing but speak glibly and blame one another. What good do they bring to anyone? People are given the five grains to eat and silk to wear, changing their clothes with winter and summer, so that their food may suit them and their clothing be proper. There is profit to be made at the market, yet they will not seek it; the proceeds could have supported their elderly parents. At daybreak they rise without knowing where to go, yet show off what they own and trade with others. They sit sprawled in taverns, joking and jesting, singing, dancing, and making a commotion. Thinking themselves strong and healthy, they whisper together about other people’s faults until their possessions are gone and they can no longer provide for themselves. Still they join others in wrongdoing and become evildoers, beyond restraint, sinking into evil. What trace of goodness is left in them?”

For half a day, their crooked conduct brings no benefit to the household.

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

He commits evil deeds and makes his parents, siblings, wife, and children suffer grief and pain all day long, without a moment’s relief.

He attacks, robs, and steals without ever stopping. He thinks he will live to old age, his hair turning white, but he does not know that Heaven will send attendant spirits—supernatural watchers who stay by a person’s side—to guard him, enter his body, and spur on his deeds, making him ever more vicious. His lifespan should be shortened; he must not be allowed to live long. He flaunts his evil and refuses to stop until the county authorities seize him and punish him according to the law. He cannot go on living; he can only join the company of the dead. How could he ever live again? Some are even harmed by ghosts and spirits. His parents long for him, but often see only him alone, weeping. They remain isolated and destitute together, with no one to help them. In old age they are abandoned even more. Their food is wretched, and fine, rich fare is hard to come by. Their clothes and shoes are in tatters and cannot be mended. This is what an evil person’s life looks like when it reaches its lowest point. As their son, he leaves his aged parents with no one to rely on, and even his relatives refuse to acknowledge him. The conduct of such an evil person can destroy a household and bring trouble upon the whole family. He earns a shameful reputation and is called a son who blights the family name.

After his death, no one buries him. There are no burial clothes or coffin, so he is covered over in haste. Foxes gnaw at his bones, which are left in the wilderness. When will you ever again see him bringing you clothes and food? From this we can understand that good and evil deeds are brought upon a person by that person’s own actions. Whom, then, can he blame?

How foolish people under Heaven are! They give no thought to the vast difference between life and death. While alive, one has vital energy and can see the light of Heaven and Earth, the sun, moon, and stars. After death, can one still know the light of Heaven? In the underworld, when is there any light? Fools give the matter no serious thought, bringing calamity upon their descendants. The harm cannot be undone, and their guilt is passed down to later generations. Whose fault is this? People refuse to turn from evil to good, bring ruin upon themselves, and cut short their own lives. Such conduct is unworthy of a good person or an immortal adept.

Even in improper conduct and speech, one must observe proper rules. One should benefit one’s parents, provide them with plentiful food and clothing, and help them look radiant and healthy. This is a son’s filial conduct and strength. Should an evil person not repay the kindness of the parents who nursed him? If a son is unfilial, will the sons he raises be filial to him? Good deeds bring good rewards, and evil deeds bring evil rewards, as an image is reflected in a mirror. Does a person not know when you are lazy? Thus the rules concerning good and evil are recorded together in one volume. How far apart are long life and short life? Those who live and seek longevity have a lifespan allotted to them; only when their allotted life is spent do they die. Even after death, as ghosts, they must still face punishment. How much more, then, must an evil person who dies young be seized and punished beneath the earth?

(This passage belongs to the Taiping Jing chapters that admonish against being unfilial, robbery, and disregard for cause and effect. It presents the “son who blights the family name” as a negative example, contrasting his conduct with filial behavior and the standards of an immortal adept.)

A Plain-Language Interpretation of the Taiping Jing

(Earlier passage)

Punish those who do what they should not. If you focus only on suffering and cannot see joy, you will become a ghost. Why should there be no occasion for forgiveness? When evil reaches its extreme, one becomes a ghost; if one continues to do evil, what could one still depend on? A household without food lives by begging; chasing the breath of fugitives, one cannot long endure. Even the world below wishes to keep good ghosts and has no use for evil ones. So everyone should keep goodness in mind and stay within proper bounds; only then is there some hope. Otherwise, what can anyone expect? People should join together in their plans and share the wishes of the living. How could Heaven favor evil people and protect those who do evil? Heaven, Earth, the sun, the moon, and the stars do not wish to look for long upon those who do evil. So they are hidden beneath the earth, unable to share the joy of good ghosts; this is how the two are distinguished. The document repeats itself from beginning to end because it truly abhors such people and says they cannot live for long. Those whose nature is good are protected by Heaven. Their descendants are born on auspicious days, when there are no prohibitions below and the month’s ruling and the sun, moon, and stars are bright. If people are born on such days, why worry that they will not live long? This comes from good conduct. Good and evil are distinguished; what the heart can put into practice should be followed naturally, and then one will be at ease. Heaven does not go against what people do. Think again and again, reflect again and again; one may advance or retreat. If one does not crave life, there is nothing one can do about it. The wording makes this clear. If you doubt it, you will bring yourself to the utmost suffering. Keep life in mind and do not slacken; be careful with your words. The text then pauses briefly, so that people will reflect on what follows. If anyone remains dissatisfied, the matter can be discussed further.

The First Hundred and Ninety-Fifth Formula: Heed the Admonition and Do Not Touch Evil

Only those of sage virtue speak in their own way and each in their own words. They distinguish people’s abilities and rank their achievements, enabling everyone to fulfill what is appropriate to them. This makes people trust and honor Heaven’s words, and leads Heaven to cherish people and grant them great achievements. To win Heaven’s confidence is the wish of those of sage virtue. Everyone wants to fulfill Heaven’s intent without complaint, so each person is allowed to follow their own aims. They should not speak wrongly and then insist that they are right. This is how one wins people’s favor and ensures that reports of trust accord with their understanding and plans, and follow what is appropriate. It is very difficult for people to live in this world. At every turn they must abide by what has been said, keep within the rules, and not blame themselves; instead, they blame others for what they say. This is unfair. Each person’s conduct then gives rise to complaints, making Heaven angry and unwilling to cherish people. The text says that lifespan is impermanent, and that Heaven therefore acts accordingly.

Notes on terminology (terms have been explained in the text wherever possible):

• Ghost: Here, this usually refers to someone who becomes a ghost after reaching the utmost evil, in contrast with a “good ghost”; it does not simply mean a ghost in the popular sense.
• The month’s ruling: The ruling month, a calendrical concept associated with choosing auspicious dates. It refers to a time when the sun, moon, and stars are bright and the day is favorable for birth.
• Confidence: A trusted inner circle; here, it means winning Heaven’s trust.
• The First Hundred and Ninety-Fifth Formula: Heed the Admonition and Do Not Touch Evil: A chapter title in the text; its general meaning concerns heeding admonitions and avoiding evil.

There are people here with a sage’s heart and a gentle, harmonious temperament who teach others to understand where their faults come from and correct them, so that they may live longer. The key lies with each person, not with others. Thus it is said that the Director of Destinies (Siming), the deity who governs lifespan, is close at hand, within the heart and chest, and not far from anyone. The Director clearly distinguishes right from wrong: each fault shortens one’s life, and no opportunity is missed.

Heaven is generous and yielding; it cannot bear to punish a person all at once. Only after many offenses have accumulated does it hand the person over to the Office of the Presiding Officials (zhuzhe zhi cao), the divine bureau responsible for inspection and assessment. They take the person’s hun and shen and examine whether their actions accord with the Way of Heaven. If the person then tries to deceive them, the offense cannot be forgiven. So Heaven issues another command to make things clear: doing evil brings calamity only to urge people to reform themselves. If they refuse to listen, how can they expect to remain among the people for long? Thus good and evil are distinguished, so that neither is left with cause for resentment.

Heaven sets prohibitions and precepts to keep people from transgressing. Those who deliberately break them cannot expect the spirits to let them remain among human beings for long. Is this really a way to make people immortal? Does Heaven know nothing? The conduct of ordinary people is not to be emulated, yet it can go so far. How could such people remain for long in the state of Central Harmony (zhonghe), where the vital energy of Heaven and Earth is balanced and tranquil, and partake of the food that sustains life?

The good, by contrast, are protected by spirits, and their lives end only when their allotted years are complete. The fact that people do not die before their time is proof of goodness. If one practices goodness for a long time, what need is there to worry about reaching the full span of one’s life? It is clear that people bring harm upon themselves when they fail to practice goodness diligently. Why should an evil person alone assume that they can live long and share the same fate as others? They do not realize that the spirits of Heaven will hasten them to the grave. Once buried, when will they live again? Below ground, the dead draw one another in; their bodies gradually decay and vanish, and they can no longer receive Heaven’s blessings. Is there anything left to weigh or calculate?

Let each person look to their own well-being and avoid adding trouble for those who come after. This is what it means to be a person of moderate goodness. Otherwise, if one chooses to be evil, Heaven will not protect them, and Earth will not wish to bear them. Take care, and do not fall short. Wealth may make a person seem worthy, and it can help parents and children prolong their lives. Showing kindness and giving generously can lengthen one’s years, nourish one’s essence, and strengthen one’s vitality. These are the results of practicing goodness. Evil arises of its own accord.

What is there to doubt about decline? From now on, one should carefully distinguish good from evil. Reflect often on whether your own words and deeds are proper, and you will naturally be at peace: Heaven does not go against what people do of their own accord.

Think it over again and again. If someone defies the Dao of Heaven and acts against it, yet still hopes for a long life, can such conduct endure? Would the heavenly spirits, the sun, moon, and stars be willing to shine on and protect such a person for long? Instead, they hasten to bring harm upon that person. Who is at fault? Surely it is those who do good and honor their parents who receive blessings, emoluments, and official rank; draw their stipends from the Office of Agriculture; nurture the people over time; and let those above and below each keep their proper place. They are the ones worthy of respect, and this comes from doing good. Evildoers, by contrast, cannot preserve themselves. How great is the difference between the two?

Consider those who have received a letter of admonition. They ignore its words and do only as they please. Can this be called proper human conduct? If they cannot reform their evil ways on their own, though they have a heart inclined toward filial piety and goodness, loyalty and trustworthiness, they still expect Heaven to reward them. If they are ill and seek a cure, yet have done too much evil and will not repent, can they expect to be spared for long? This text was written so that ordinary people would not resent the punishments they suffer. Those who cherish life and seek to go on living should not do evil, yet they waste their years. When you receive this text and see its admonitions, you should know to avoid what is forbidden and keep clear of evil deeds. If you can change your ways and do good, you will be able to behold Heaven and Earth, the sun, moon, and stars for a long time.

Compared with others, those who do evil and give no thought to their lives, imagining they can be reborn after death, are like people who do not recognize their own wrongdoing and think it harmless. They want their speech to match other people’s and their clothing and food to be the same as everyone else’s. Can this last? Those who fear death and dare not violate these admonitions do so because of their allotted fortune and lifespan. Few among people have a meager fate. It is best to be upright; if your fate calls for uprightness, what is there to fear? Each person should be cautious and make an effort, reflecting on the safety or danger of their own conduct. The written admonitions make this clear.

The writing of the Heavenly Book seeks to lead people to do good and does not wish to hear of their evil. Thus, those with a meager fate do not escape harm; this is nothing to marvel at. Consider it carefully and repeatedly, and do not slacken. Heaven has a register of the living, which one may cherish; Earth has a register of the dead, which is deeply to be feared. Life and death cannot be compared. When you recognize your wrongdoing, you should blame yourself; you must not let even a moment of your allotted lifespan slip away, for that would be a great waste. When speaking with others, let your words be good and win their approval: this is the Dao of Heaven.

This passage from the Taiping Jing (Scripture of Great Peace) primarily discusses how words and actions affect one's destiny, emphasizing the importance of self-cultivation and virtuous conduct. The scripture warns against speaking harsh or malicious words, as even a single ill-spoken phrase can shorten one's lifespan. Instead, speech should be upright and harmonious.

Those who truly cultivate the ways of heaven remember the vital teachings of the celestial deities and act accordingly. By doing so, they can alter their fate and be counted among those granted longevity. Everyone should rectify their behavior and thoughts, never forgetting heaven's grace, maintaining gratitude, and transforming harmful habits. Heaven favors those who follow the guidance of its scriptures, shielding them from misfortune.

Without adhering to these heavenly teachings, preserving one's life becomes difficult. One should choose virtuous deeds that are feasible, avoiding forced actions. Each person must reflect on their own good and evil, recognizing that human nature is bestowed by heaven—there should be no doubt in this. Do not deceive the kind-hearted, nor envy the wicked who prosper. The reason immortals attain their status is precisely because they refrain from evil, cherish life, and embody virtuous conduct—this is the proof of their goodness.

The scripture repeatedly admonishes cultivators to contemplate good and evil. Those who disregard these teachings and act willfully have no grounds for complaint. Complainers should understand that grievances only deepen their troubles, ultimately leading to self-inflicted consequences. Those who seek longevity must abstain from wrongdoing. Recognize the suffering and joy brought by good and evil, reflect on oneself, avoid resentment, and refrain from careless speech.

Words should be carefully considered, and virtuous actions bring vitality. These earnest teachings aim to make people understand that speech must align with the Dao (the Way). By following the natural order, nothing remains unattainable. Such individuals are welcomed by all—this is heaven's natural blessing, not something gained through wicked thoughts.

The ignorant fail to cherish the human form granted by heaven, presuming they will live forever, unaware that divine beings oversee all. The scripture's repeated warnings are not idle words but carry profound meaning. To live is to practice goodness—only then is there hope. If one persists in speaking malice, it will be recorded by the spirits without end. Be cautious! Pause and reflect deeply. If anything remains unclear or unsatisfactory, continue contemplating.

The final mention of "the indispensable ritual of offering" (bu ke bu ci jue) underscores the importance of sacrificial rites. Ordinary people often lack filial piety, rebel, or commit evil—these are all to be avoided.

Plain-Language Interpretation

Some people act without loyalty or trustworthiness. They disregard the principles of requital and gratitude, yet imagine they have become fully grown and can live in the world forever.

In all they say and do, they never make even the slightest distinction between good and evil. Their hearts hold no gratitude or willingness to forgive others; they seek only their own pleasure, stealing and acting recklessly. In their words and deeds, they give no thought to the disasters and suffering that may come later. Such people should not be allowed to remain in the world, and they cannot be trusted lightly.

They are stubborn and foolish, yet imagine they have won the people’s hearts. Their thoughts and words are unfathomable, making them unfit to serve as examples. They have no scruples and repeatedly do evil and break the law. They follow only their own desires, take no account of Heaven’s decree, and fail to see how to preserve themselves over time. In their comings and goings, in every action and pause, they do not repay their parents or care for their family day and night. When they encounter the Yi and Di peoples, what sort of person are they then? From birth, they have little virtue in common with their peers. They eat without regard for what is proper and live their whole lives in confusion, no different from the ignorant or the six domestic animals. Their lives and deaths are uncertain.

Their mouths demand fine food, their bodies fine clothes, and they still expect Heaven to grant them long life. If you do not follow the right path, you cannot be entrusted with responsibility. Even after death, your evil deeds are not worth taking as a model. How could you expect Heaven to remain free of anger and always show favor? Would Heaven pity you and command that you never die?

Everything you do violates what is proper, yet you continue as before. This is to seek your own death, and to wish never again to see Heaven and Earth, the sun, moon, and stars, or the living beings of the world.

Heaven has admonitory writings that record good and evil in detail. If you do not believe their words, how can you know how to attain long life and lasting vision? Such people are worse than the six domestic animals, birds, and wild beasts, which have a measure of instinct. At the height of foolishness, how could they trust the mysteries of the Dao? They are frivolous and showy, squander their family wealth, and behave without restraint, bringing punishment upon themselves first, for no good reason. Year after year, they neglect their households, wander about in play, and know no limits. Their minds are crooked, and they cannot endure.

This person, too, was born through their parents, yet their conduct lacks a sense of what is right. They show no intention of being wholly loyal and filial, or of obeying without defiance. Heaven should punish them, bringing their eyes and breath to an end.

After death, the remaining guilt implicates children not yet born. Consider the person who brought about this disaster: though they did evil through their own body and cut short their lifespan, those yet unborn can hope for no years of life either. To die and then die again as a ghost would still not repay the guilt. This is the consequence of evil. How could such a person live freely and still expect to remain alive?

Yesterday, they caused those who were meant to live to die with resentment. Is that not a crime? Why speak recklessly and then claim, for so long, to shine with clarity? People throughout the world, why do you not turn inward and examine your own faults?

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

What good does it do your body or your fate to know that you have done wrong, yet fail to lessen your offenses and instead keep piling them up? Life is already imperfect. Shouldn’t you ask yourself why you would bring trouble upon yourself with your own hands? The truth is clear enough.

People who live in this world and practice filial devotion and goodness often enjoy long lives, flourishing descendants, high rank, and generous incomes. Are these not the results of practicing goodness and fulfilling one’s filial duties? By contrast, those who do no good in daily life and disregard the troubles that may come later are deeply wicked and defiant. They grow ever worse and never restrain themselves.

Your parents gave birth to you hoping you would earn a good name and reputation. Would they want, in their old age, to hear that you had gained a bad name and reputation? When brothers hate one another, there is no peace at home. Each blames the other for wrongdoing, while acting recklessly and refusing to do good themselves. This cannot last. Such conduct benefits neither Heaven, Earth, nor other people; nor does it benefit the seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), or the light of the sun, moon, and stars. If someone is as wicked as this, what can they expect? Shouldn’t they look up at Heaven? Do they think Heaven will not send fierce spirits to watch over their misdeeds? Shouldn’t they examine themselves? With nothing sound to rely on in their hopes or actions, all that remains is a steady decline, with illness and death following one another. What pleasure would Heaven take in killing you?

The scripture also says: You have long left debts unpaid and neglected sacrifices; you have failed to make timely offerings of thanks and release for debts owed to divine officials. Debts that can be cleared are often settled in the third month of spring, on the “Removal Day.” Clearing a debt three times can reduce the burden recorded in the official documents, and the divine officials do not wish to punish people severely. But the documents press for payment, officials above and below pass responsibility along, and people are often too poor to manage it; as a result, they give up halfway.

While alive, people eat physical food. After death, they should receive the Qi (vital energy) offered by their descendants in sacrifice. Yet some fail to make offerings to their ancestors, while saying, “We have children so that someone will offer Qi to us after we die.” If they expect the same offerings as their ancestors but refuse to make offerings to those ancestors, how can they expect to have descendants beside them for long? They too will die young and suffer hunger just as their ancestors did. How could they live at ease?

The officials of Heaven value filial devotion, so one should understand the purpose of sacrifice. What is there to doubt? If a person has been dead for three years and remains unburied, offerings and prayers of thanksgiving should be made on the day the burial takes place. One must not leave someone unburied in the ground and at the same time fail to observe the proper rites of sacrifice and burial.

This passage discusses the importance of ancestral worship and the consequences of neglecting it. The scripture states that failing to perform timely sacrifices to ancestors will bring calamities upon descendants. Wealthy families often indulge in extravagant rituals, slaughtering oxen and sheep, but when they gradually become negligent in their worship, this invites reprimands—even poverty may befall them.

The text emphasizes that wealth is not obtained suddenly, nor will it endure if one acts improperly. For those who long neglect sacrifices, the ancestors’ reproach cannot be easily dispelled. One should regularly repent for failing to uphold worship, as this fosters virtuous descendants and ensures the family’s lasting prosperity. Heaven favors those who acknowledge their faults—even the poor, if sincere in their offerings, may present simple grains and bow penitently, and Heaven will recognize their hardship with compassion.

The scripture warns that those who possess wealth but refuse to sacrifice will face punishment from the ancestral spirits through the temple officials (ghostly overseers of rituals). Malevolent spirits may even follow them home, causing illness among family members. The souls of ancestors may be imprisoned, leaving divinations unanswered. After death, such individuals’ bodies may be buried, but their spirits will be confined in celestial prisons for judgment, followed swiftly by demise.

Finally, the text urges people to caution one another and avoid repeating these errors. Though such teachings have been recorded since ancient times, transgressors remain countless. These principles are now explicitly written so that the earnest may understand and not doubt the warnings. Those who believe and follow may yet find life, while skeptics who take no action hasten their own end.

This passage comes from the Taiping Jing’s "Heaven’s Retribution and the Covenant of Divine Fulfillment," stressing that only those who seek goodness and life remember to repay Heaven’s grace. They remain ever mindful of Heaven’s favor, never complaining. Such individuals avoid disaster and secure divine protection.

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

Wholeheartedly pursue goodness and do not defy the spirits. Whenever you see a good deed, follow its example. Each time you repent and reproach yourself, do so without fail.

Those who walk the right path examine their own intentions. They often dare not feel at ease, and keep wondering whether they are truly doing good. Even when they believe they understand Heaven’s will and have set their hearts in order, they still refuse to deceive themselves, and continue to reproach themselves and repent.

In time, they receive Heaven’s blessings and are transformed by Heaven, escaping danger and hardship. Knowing that this is Heaven’s grace returned to them, how could they forget it even for a moment? At the slightest slackening, they fear punishment from the spirits. Their distress does not come from being criticized by others; their hearts are troubled, they dare not become lax, and they long to follow Heaven’s will more fully. Afraid they may have overlooked something, they cleanse and reform themselves again, changing their conduct to move Heaven. They hope for advancement and yearn for long life, truly afraid that their allotted years will be too few and that they will never again behold Heaven and Earth.

So they strive with all their might to be loyal, keeping sincerity in mind. Though they repeatedly hear the spirits speak, they never see their forms, and remain uneasy within. They regularly observe fasting and abstinence, filled with fear and reverence; day and night they are anxious and afraid, and dare not put themselves at ease. For this very reason, they dare not abandon good and take up evil.

Through acts of charity, everyone can obtain food and drink and breathe by receiving Heaven’s original Qi (vital energy). Knowing, too, the warmth and coldness of human feeling, and recognizing that they have received Heaven’s grace, they ought to repay it. What is there to doubt? Heaven gives people their Jing (essence), and Earth nourishes their bodies, allowing them to grow and mature. At the sight of Heaven’s written admonitions, and on reading their words, they tremble without anyone having to frighten them. How could they break their word? Their hearts are always in alarm; when could they ever be truly at peace?

Only the great spirit of Heaven sometimes takes pity on them and forgives them, repeatedly granting them pardon. They know they have not repaid this kindness in time, and can only rely on the great spirit to show them mercy. Living for a long time amid the breath of life, they prolong their years and increase their longevity, never daring to forget even the smallest part of this great kindness. Once the pardon they have received is complete, they still dare not let their gratitude fade for even an instant or turn their backs on the kindness shown them. Only the great spirit can bring this about: people are allowed to see the heavenly spirits and speak with them, and they long to hear Heaven’s weighty admonitions again. Only when a spirit responds to them do they dare to trust themselves. The great spirit repays those who are good at heart.

The Heavenly Lord always cherishes those who sincerely aspire to goodness and are of use to Heaven, and therefore promotes them. From now on, those who are good at heart may recount their past circumstances and make their case known to the Heavenly Lord. The Heavenly Lord will accept those put forward. Let those who hear this have no doubts: it will be as stated above. This is what the Heavenly Lord has dared to declare in advance. As the years draw to a close, make every effort to trust Heaven’s words. Heaven, too, trusts those who are good at heart; they do not belong among the dust of the ordinary world. Their names are recorded in the registers, and they ascend to Heaven in broad daylight.

The main theme of the whole passage is this: do good and repent of wrongdoing; receive Heaven’s transformation and never forget to repay its kindness; practice fasting and abstinence, live in fear and reverence, and examine yourself. In the end, hope that the Heavenly Lord will record your name and that you will ascend to Heaven in broad daylight.

In matters of the Dao (the Way) and trustworthiness, people must not deceive one another. What the Celestial Lord wants is for a person to devote themselves wholeheartedly to goodness, resolve to improve, and speak and act without betraying their true nature. Such a person is the one the Celestial Lord esteems. The great gods can see this person’s conduct even from afar. Even if the household has become so poor that there is no food for a day, there is no need for sorrow, so long as the person has previously received instruction. They should often remind themselves that they stand face to face with the gods in Heaven. These are all the rewards that come from doing good. Never grow lax or weary.

A person who held goodness in their heart said, “From birth, I never dared hope for promotion. Human life is limited; I only wish to repay the great god’s kindness and find a way to survive. I cling to life and do all that lies within my knowledge. How could I presume to hope for ascension in broad daylight? If I were nominated and it truly came to my turn, I would not dare accept, for fear the great god did not approve. To have received this kindness is already fortunate favor; the share of blessings I have been given is enough. I only regret that I have not repaid it many times over. I can only rely on this great beneficence and, for now, endure my hardship and keep breathing.”

Then they heard the great god say, “Earlier, I reported to the Celestial Lord that this person was intent on improving. The Celestial Lord then said, ‘One who has a heart set on goodness is the very person.’ The Celestial Lord wishes to draw near to this person and will not let them doubt. The kindness bestowed does not come from the great god. Why keep speaking of ‘repaying’ it? Just explain clearly again the principles you have understood, and you will surely make recompense. Offer thanks sincerely and earnestly—that is all. The gods will surely protect you and keep evil spirits from disturbing you. What you must take seriously and handle with care is to make goodness the first subject of your discussions, to pledge yourselves in writing, and to keep faith with one another, so that you do not let down those who have set their hearts on goodness and strive to improve.”

Heaven will send divine generals to protect you day and night; there is no need for further doubt. If documents in your fate and destiny record obstacles or offenses, you must first take responsibility for them yourself and make your case clearly. There is no need to worry excessively about this.

Another person of good intent and aspiration said, “My nature is lowly, and I have long lived amid worldly concerns. I fear I will find it difficult to free myself. In this world, I have looked up to the great god’s favor and received its care. Seeing such gentle sincerity, I know that it was only because the great god reported my case to the Celestial Lord that I was barely admitted among the undying. How could I hope for ascension in broad daylight?”

The great god said, “The Celestial Lord trusts those who set their hearts on goodness and strive to improve. The instruction has no second meaning, so there is no need for suspicion or doubt. This is the Celestial Lord’s own intention. Even if you worry that your household lacks the means and that hunger and cold come together, there is the Heavenly Kitchen, where food is provided in Heaven. You need only rely on what has been arranged; the gods will guide and transform their children, so do not worry. Once you have received your appointed share as your foundation, how could you ever forget what the great god said? What you fear is only that matters will not come to pass; you do not dare let the great god down. Your thoughts remain close to your heart, as constant as those that linger at your bedside; you dare not slacken.”

The great god said, “Since your words are such, the Celestial Lord knows: goodness brings goodness in return, and a sincere heart accords with the Celestial Lord’s own.”

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

(This person) presents his matter before the Celestial Lord. The Celestial Lord commands the Great God, saying: “Some time ago, I was already informed that the day this person ‘ascends to Heaven’ must not be missed. In time, signs of confirmation will appear in his heart. Make a thorough examination in advance; the spirits will provide confirmation as proof. The transformation also has its appointed time. He need only keep it in mind day and night and never slacken.”

The Living Person says: “After receiving this command, how would I dare slacken? I only hope to receive your protection and succeed.”

The Great God says: “You must also write the talismanic covenant, so that you may meet one another. Do not worry that you will fail to receive the lifespan granted by Heaven. It is not only the Great God who says this; all the gods agree. This is a person of sincere intent, and the gods are concerned for him too. They await only his success and the proof that confirms it.”

The Living Person says: “This matter is of great importance. If it truly comes to pass as I hope, I will devote myself wholeheartedly and show reverence.”

The Great God says: “This is also what he himself desires, so he should speak from the heart. The Celestial Lord values his family and will keep him from falling into serious wrongdoing. The guilt of inherited burdens can also be dispelled at once.

“Do not trust images of gods or the pronouncements of divination. Divination cannot increase or diminish fortune or misfortune. The key to saving people is the正神. Even if lesser gods carelessly report a fault, the正神 will resolve it on their own. Nor should you act recklessly or do what is improper. People of sincere intent and those who follow the Dao can understand these things. Each person should look to their own well-being: trust Heaven’s words, for Heaven does not deceive itself. Such a person sincerely seeks goodness. Even if you have been granted wisdom, you must still keep this constantly in mind and never forget it.

“If you hear that an evil spirit has descended upon someone without sincere intent or resolve, who is careless in conduct and harbors extraordinary thoughts, the evil spirit will descend and make them uneasy. They may encounter ill fortune and fail to succeed. This book, too, does not trust evil people, and evil people do not trust this book. Its effects will be proven: when a response comes, one receives the response. Only after believing can one truly know its wonders.

“Now there must be people who believe and know how to advance toward goodness. The spirit of the book itself wishes to see a response on their behalf; if they believe, they will benefit from it. Those who do not believe and have no sincere desire to advance toward goodness will not obtain what they seek. Following the words of the book is already enough to know its effects. Once belief is confirmed by signs, it will not take long. How can this be known? The person takes joy in life, and Heaven’s messengers take joy in him too: this is Heaven’s response. There is no doubt that the person who believes will surely be transformed into a spirit, and this will happen in broad daylight. Gradually, the body will feel lighter and more at ease, and the person will eat less each day: these are signs of belief. Jing (essence) and radiance will increase day by day, and the gods will draw closer to the person. This is proof of faith, growing ever clearer and more evident. Do not give rise to doubt.”

The Living Person says: “I have heard your admonition and received your command. I will reflect on it and keep it in mind as you have said; I dare not slacken, for fear of forgetting. Though we were strangers before, after meeting we will become closer still, as if we had never been apart.”

The Great God says: “Good, good. You will also receive blessings and protection and succeed.”

A Vernacular Interpretation

A person should bring their allotted work to completion; this is a constant admonition from the spirits.

Everyone should finish the work that falls to them and do it well. This is what the spirits often admonish people to do.

Though the teachings in the scriptures are many, they are numerous because they arise from the Dao; do not be afraid of them.

The words in the scriptures may be many, but they are all there because of the Dao and have multiplied in its service. There is no need to fear them or be daunted by them.

When the words have reached their stopping point, let everyone return. Those who have words, aims, and thoughts in their hearts will only answer again and again, “Yes, yes,” and will not dare forget.

When the words have reached their proper end, they must stop, and everyone should return. Those with aims and thoughts in their hearts will only keep saying, “Yes, yes,” and will not dare forget a thing.

The Celestial Lord’s Instructions for Advancing Through Merit (Chapter 198)

Consider the people of great sincerity and trustworthiness, from ancient times to the present. Each fulfilled a purpose and accumulated merit in Heaven. Only then did they dare to act, to stop, to advance, or to withdraw. They never committed even a small error or evil deed. They always cherished compassion and benevolence, bestowed kindness and generosity, and benefited the people. They did not break even a small promise, nor did they fail to uphold Heaven and Earth. They followed the directions of the four seasons and Five Phases (Wood, Fire, Earth, Metal, and Water), continually helping things come into being and grow. They dared not think that they might fail, thereby putting themselves in danger and making themselves uneasy. So they restrained themselves and reflected on their faults, fearing that their offenses might not be expiated and that the spirits might enter them in their records, with a poor report reaching the Supreme One.

We should think of people of great sincerity and trustworthiness throughout the ages. Each had a purpose, and they accumulated merit in Heaven before daring to act, pause, advance, or withdraw. They never made even a small mistake or entertained an evil thought. They always held compassion and benevolence in their hearts, bestowed kindness and generosity, and helped the people. They did not break even a small promise or go against Heaven and Earth. Following the laws of the four seasons and the Five Phases, they continually helped all things grow and come into being. They dared not think, “I might fail,” and so endanger themselves or make themselves uneasy. Instead, they restrained themselves and reflected on their faults, fearing that their offenses might not be erased. They also feared that the spirits would enter them in their records and that a poor account of them would reach the Supreme One.

For this reason, how could they ever dare to be at ease?

That is why they dared not take time for comfort or idleness.

From ancient times to the present, one thing has followed another, and good and evil have flowed on. How could they ever truly come to an end?

Things have followed one another from age to age, and good and evil have continued to flow through the world. How could they ever be wholly cut off or brought to a complete end?

Therefore, remain calm and still within yourself, never slackening, and do not forget what Heaven bestows and brings about.

So settle yourself into calm and stillness, never grow lax, and never forget what Heaven has bestowed or brought about.

Those who seek only De compare themselves with others in their hearts. When they see someone with a good heart, they rejoice; when they see someone with an evil heart, they feel alarmed, thinking that the spirits of Heaven know this and that everyone advances in their own way.

Those who seek De look inward and compare themselves with others. They are glad to see someone with a good heart and troubled to see someone with an evil heart. They think that the spirits of Heaven know what each person does, and that each person makes progress in their own way.

They also reflect inwardly: “I was born among ordinary people, yet my heart has always longed to rejoice in the Great Transformation, yearned for the Dao of long life, and leave the realm of death behind. I cherish and hold fast to my Jing and radiance. I long to keep them within me, so that body and mind may care for one another and my heart may be at peace. Otherwise, I fear I will not be counted among those ordinarily regarded as good.”

They also reflect on themselves: “I was born into the ordinary world, but my heart has always wished to take joy in the Great Transformation—the process by which Heaven and Earth nurture and transform all things—and to yearn for the Dao of long life. I want to leave the realm of death behind and cherish, holding fast to, the Jing and radiance within me. I long to keep them in my body, so that body and mind may care for each other and my heart may be at peace. Otherwise, I fear I will not be counted among those commonly regarded as good.”

Only the spirits of Heaven can continually forgive and make allowance for what people have not yet managed to do, teaching them when to advance and withdraw. They should follow Heaven’s will and allow no lapse, lest even a small act of unkindness be reported to the Supreme Lord.

Only the spirits of Heaven can continually pardon people for what they have not yet managed to accomplish and guide them in when to advance and when to withdraw. People must follow Heaven’s will and not falter, lest even a small unkind deed reach the ears of the Supreme Lord.

Therefore, they seek understanding through the spirits and ask them far and wide. They receive only favor and no rejection, are not treated with suspicion, and are granted the standing of a child. In such a position, they dare not forget for even an instant.

Therefore, they seek understanding through the spirits and ask their questions far and wide. They are met with favor rather than rejection and are not viewed with suspicion. They are granted a place like that of a child, and, given the responsibility this entails, they dare not forget for even a moment.

They should examine themselves and remember what has been said, reflect on Heaven’s admonitions, and thereby perfect themselves without falling into danger. On days when they receive the spirits’ favor and kindness, they dare not rest or forget to repay that great kindness.

They should examine themselves, remember these words, and reflect on Heaven’s admonitions so that they may perfect themselves and avoid danger. When they receive the spirits’ favor, they dare not rest or forget to repay such great kindness.

Before the spirits have made their report, the Celestial Lord has already heard of the matter. The spirit assigned to be on duty is sent under orders to meet the person. What was it in that person’s speech that caused them to waver? Ask fully about their intentions, have the spirits question them, and then return and report.

The spirits have not yet made their report, but the Celestial Lord has already heard of the matter. The spirit on duty is sent under orders to meet the person. What was it in the person’s words that disturbed them? Ask about their intentions in full, have the spirits question them, and then return to report.

Notes:

• Supreme One / Celestial Lord: Daoist titles for the highest celestial deity, here the supreme ruler who governs the spirits and records merit and faults.
• The four seasons and Five Phases: Spring, summer, autumn, and winter, together with Wood, Fire, Earth, Metal, and Water. They symbolize the laws by which Heaven and Earth operate and all things come into being.
• The Great Transformation: The process by which Heaven and Earth nurture and transform all things; it also refers to a state of transformation in harmony with the Dao and the attainment of long life.
• Jing and radiance: The Jing, vital energy, and spirit light within the human body, which practitioners must hold fast to and prevent from dissipating.
• The standing of a child: A status like that of someone whom the Celestial Lord regards as a child and cherishes. It carries great responsibility, so the recipient dares not become lax.

An Accessible Interpretation of the Scripture of Great Peace

People of Central Harmony—those who follow the Way of Central Harmony, do good, and accumulate Virtue—cultivate the Way and practice goodness themselves. Day after day, year after year, they devote themselves to the hope of long life.

They often reflect on themselves, fearing they may have done wrong, and never slacken in their efforts. The gods speak of their merits and Virtue. The gods confer with one another: “This person truly has merit and Virtue. In the Way of Central Harmony, they constantly remember to repay Heaven’s great kindness and have practiced goodness for a long time. We would like to report their merits to Heaven through the gods, but we have doubts and dare not report them rashly to the Lord of Heaven.”

The Lord of Heaven often instructs the gods: “Whenever you see someone trustworthy who has done good for Heaven, report it.” The gods have watched this person for a long time. Why, then, have they still not reported the matter? The gods are all fearful and say: “We do not know this person’s origins. We fear they may not be sufficiently pure and genuine, so we have waited and watched. We do not know whether the Lord of Heaven has heard of this matter.”

The Lord of Heaven believes the gods lack sound judgment: they have seen someone do good and earn merit, yet have not reported it promptly. So he sends an emissary to examine the person’s conduct, and the emissary finds that they have done great good. The gods each have faults: they have failed to do good and have acted as though nothing were wrong, thinking the Lord of Heaven would not know. Each god offers excuses, seeking only to protect themselves.

The Lord of Heaven issues an order: “Let the gods remove their caps and confess their guilt. The lesser gods say: ‘We serve in our appointed posts and have each given our utmost loyalty, yet have been called to account. Our offense is beyond excuse; we await death at the gate.’” The Lord of Heaven then issues another order: “At dawn, wait outside. The gods must be ordered to lie face down on the ground, then stand upright on duty, exposed to danger.” The Lord of Heaven commands the gods: “I do not wish to spare the gods, yet I cannot bear to harm them. I order them banished to the Central Harmony region, in the capital at Jingluo (Luoyang), where for ten years they must sell medicine and treat the sick, accepting no more than a small payment from the patients. Once their banishment is complete, those who have done good shall be entered in the Records Office—Heaven’s office for recording merit—for one year. Then they may return to their former posts.”

The gods see that the Lord of Heaven has spared them from death and imposed only a light banishment. They truly recognize their faults and consider themselves broken and diminished, expecting no chance of survival. The Lord of Heaven has no wish to harm them. They again apologize to him for what they have done. The Lord of Heaven tells the officials of the Records Office to send the matter down at once and not delay it. At that time, he sends a god to inspect the matter carefully. The Records Office reports that it has dispatched the order downward as the Lord of Heaven commanded. The Lord of Heaven orders the Records Office to report again to the Great Gods and show them the document. The Records Office sends the document to the Great Gods in the departments under their authority. Each is to carry out their duties as they should: when they see someone who has done good and earned merit, yet is eager to advance, they should recommend that person.

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

First passage: Merit must be reported; neglect of duty is punished

When something happens, report it truthfully so the Celestial Lord will know. The Celestial Lord ordered the Great Spirit: “You must promptly inspect this person and determine whether the facts match the account given by the envoy spirit I sent.”

The Great Spirit replied: “I went at your command to inspect this person, counted the days, and observed the results. I returned by day to report. Among those I was ordered to inspect and guide, I truthfully reported anyone who had performed meritorious deeds, in agreement with what the envoy spirit had said.”

The Celestial Lord said: “That is what someone who has earned merit ought to do. But if the spirit officials in the various departments fail to report to me on time, and only state their intentions after I have discovered the matter myself, is that not negligence? They should receive a light punishment from Zhonghe. From now on, let this serve as a warning. Anyone who earns merit but fails to report it will be punished when I find out. Each of you may be demoted or exiled, so attend carefully to your duties. Send spirits to guide and transform this person, so that they may become a spirit and increase their brilliance and vitality. Check the registers and write down the names of all who are due to ascend but have not yet done so, then report them to me.”

The Great Spirit accepted the instruction, returned to the office, and checked the registers, matching each entry against the names. If someone reported, “This person appears in the office documents; please verify the entry,” the Celestial Lord would compare it with the inner register to see whether it matched. He would then issue a document and inspect the matter. If it agreed with the documents circulated outside, he would order the person promoted.

The Great Spirit said: “I have not yet confirmed whether this person’s term has ended. I will return and investigate carefully.” The Celestial Lord rebuked him: “You assigned watchers and informants, yet you say you will go back and investigate without having examined the matter fully?” The Great Spirit apologized for his handling of the duty and said he would investigate at once and return quickly. After checking, he found that the person’s term had ended, and that the omission had gone unreported without any justifiable reason. The responsible official should therefore accept the blame and punishment.

The Celestial Lord said: “For now, suspend him from his post; he must not be allowed to slacken again. Still, summon this person to ascend, so that their meritorious work is not lost.” The junior official knew what had led to the person’s merit and repeatedly acknowledged the command. The Great Spirit followed the Celestial Lord’s instruction, promoted the person at dawn, and assigned them a junior post to observe their conduct. Since only a short time had passed, he asked that the circumstances be checked again. If the person had achieved substantial results and a vacancy truly existed, they could be appointed to fill it.

The Celestial Lord said: “You must take the Great Spirit’s report seriously and show no negligence.” The Great Spirit repeatedly acknowledged the order and asked that an envoy spirit be sent to inspect the matter alone. The Celestial Lord said: “Good.”

The Formula for One Whose Mandate Is Incomplete If They Do Not Speak in Writing (199)

In Heaven, only the wise and enlightened have their own departments and duties. Each serves loyally and does not fail those above; each gives all their strength to the work and does not lose sight of its purpose. They all anticipate what the Celestial Lord will do, always listening attentively to learn his intentions and watching the reserve offices and their documents for special orders. Since the Lord’s summons may come at any time, they dare not leave on their own; public duty comes first.

Commentary: This passage uses images of celestial offices, registers, promotions, unreported matters, suspension from office, and appointments to vacancies to describe how spirit officials must fulfill their duties, submit reports, verify documents, and ensure that those whose terms have ended ascend. Neglect and failure to report are punished. The passage continues a religious bureaucratic vision found from the Han dynasty onward, in which Heaven and humanity correspond and merits are recorded in registers. Zhonghe is the name of a celestial office; “department” refers to an office of the Celestial Administration. The references to inspecting registers, the inner register, and external documents are set alongside one another to stress that internal and external records must agree.

This passage from the Taiping Jing (Scripture of Great Peace) explains how Daoist practitioners should regulate their conduct and the principles for communicating with deities. The main ideas are:

Before taking any action, one must first report to the deities. Upon receiving a task, it should be executed immediately without delay—public duties must be completed before attending to private matters. Speech should be sincere, free from favoritism or deceit, and one must constantly examine oneself day and night, fearing any improper behavior. Everyone should discipline themselves and strive to meet the standards of the "Taishang" (the highest Daoist deities), remaining vigilant without slackening.

Practitioners should actively cultivate progress rather than wait for divine reminders. To seek immortality, one must maintain communication with the celestial deities—both major and minor—exchanging messages with them. Actions should not be arbitrary; suspicions must be avoided by reporting to the deities at all times. Though people's thoughts and pursuits differ, all should understand that "rebirth" (the continuation of life) is of utmost importance.

Deities reside within the human body and never abandon it. Though their forms remain invisible to ordinary people, they are all composed of Qi (vital energy). The distinction between major and minor deities lies in the intensity of their "Jingguang" (spiritual radiance) and differences in lifespan. Accumulating virtue through good deeds can prolong life, ultimately reaching the state of "Wuji" (the infinite).

Deities move freely, stopping or acting as they will. In the space of a breath, they can manifest divine light, yet they still follow the laws of heaven and earth. There is also a hierarchy among deities, each fulfilling their respective duties. Practitioners must remember these teachings and diligently cultivate until new instructions are received. The deities convey their will through "Fuchuan" (talismanic documents), and when executing tasks, one must follow regulations in receiving provisions. Communications should be concise, as celestial records are kept in heaven. When it is time to move on, one must act without hesitation.

Plain-language interpretation

The Celestial Lord, the deity who governs the heavens, often warns: Do not recklessly use your authority to frighten the officials responsible for guarding and transmitting documents. Officials have ranks, high and low; do not falsely claim a higher rank or presume upon it for a long time. When an official at a relay station, an institution responsible for passing on documents and transmitting commands from Heaven, receives an order from the Celestial Lord, any misconduct must be reported truthfully, including the official’s name, rank, and affiliation. Nothing may be concealed or falsified. The Celestial Lord sees clearly for himself—how could anyone expect him to favor one side?

In all matters, reports must be fair and truthful if they are to reach the authorities above. If they do not follow the orders and the figures in the registers, people will lose their vital essence and have their lifespans shortened. This is known. Be careful in the present moment: do not act recklessly on your own or disobey commands from above.

The gods in Heaven investigate and report one another’s faults without ceasing. All who advance to higher positions in the future, whatever their rank, should know these prohibitions. Those who understand the truth will naturally avoid breaking them. But for fear that those who come later may not learn from the mistakes of those before them, this document has been sent down throughout the world to show people what they must guard against. This is the Celestial Lord’s great kindness. He also fears that some may violate the rules, so he seeks to help people bring their good intentions to fruition.

Read this document and explain it to ordinary people as well. Though they may know little, prohibitions and regulations are found everywhere within the proper harmony of Heaven, Earth, and humanity: in the world’s realms of harmony, among village roads, tenant farmers, field paths, communal settlements, homes, official residences, doors and gates, wells, and stoves. Punishments and rewards each have their appointed sphere; no evil should be done. The registers also show names, and the accumulated cases are many. Matters of right and reason reach the Hall of Illumination, where the Celestial Lord learns of them and further reduces people’s lifespans, even bringing about death. How could anyone fail to be careful?

This document has been issued repeatedly because later generations do not believe the warnings of those who came before. So those who have not broken the prohibitions and who understand the matter have again been instructed to circulate it, so people in the world will know. But if they do not follow its teachings, their allotted lifespan and fortune will be hard to preserve. Records of wrongdoing accumulate day by day, and the time for shortening a lifespan is fixed. Therefore, orders are first sent to warn people not to violate the prohibitions. Those who do so will certainly have their names erased from the registers of allotted lifespans. They should act in accordance with the document.

Minor offenses may still be remedied; how could major offenses be forgiven? The warnings fill more than one scroll, so take care again and again. Heaven’s decrees must not be treated recklessly. Those who understand the matter rarely offend; if they occasionally slip, Heaven may pardon them and leave them off the rolls of evildoers. But those who persist in wrongdoing are linked to the registers of the dead and handed over to the Earthly Bureau, the divine office that governs the underworld and stores physical remains. Their bodies are hidden away; when will they emerge again? Their souls are confined and questioned about their deeds in life. Their accounts conflict, and they are then subjected to torture and punishment; their spirits suffer terribly. Whose fault is this? It is the fault of those who blindly follow others.

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

Admonitions on Life (excerpt)

Since people are alive, why do evil deeds? Everyone should keep themselves in check and stay within proper bounds. A lifespan is bestowed by Heaven; once lost, it can never be regained. Evil deeds only shorten one’s years—what good can come of them? At such a time, one should heed the teachings of the Celestial Lord, ruler of Heaven, and dare not disobey. The Celestial Lord wants people to abandon evil conduct so they may live long lives. Why do people simply fail to understand? The scripture warns them repeatedly, from beginning to end, yet the common people still do not change. The Celestial Lord can only let them live out the years allotted to them. It is not that he does not want people to do good and live out their full measure; rather, these people persist in doing evil, leaving no other choice. So these matters are explained briefly in plain language, to help people grasp the general meaning first. Anything that remains unclear can be explained further later.

The Great Admonition on Longevity, Number Two Hundred

Only people with resolve can keep their hearts from becoming confused. They can follow Heaven’s transformative work, heed the teachings they ought to follow, and allow all things to fulfill their proper purposes.

The twelve thousand kinds of beings and things in the world all grow through the Qi of balance and harmony. Plants take root and sprout in the earth, grow and ripen, and their branches and leaves in turn cover and protect their own roots. Flowers and fruits are available for people to gather, helping them obtain food. Water naturally becomes salt, which is used to balance the flavors of food; beans are made into fermented bean paste to season dishes, as lightly or richly as one prefers. All kinds of vegetables and fruits, and anything fit to eat, are provided for people to consume, so that they may be fed and warm, grow strong, and have descendants.

Of the six kinds of domestic animals, those people do not put to work are also slaughtered for food. Their rich, delicious, tender meat is offered for people to enjoy. This is the result of the heavenly envoys and gods who serve in their appointed roles bringing things into balance and harmony, allowing each thing to find its proper place without depriving it of the life it is meant to have. Is this not the bestowal of kindness and benefit upon all the people?

Heaven bestows its kindness, so why would it demand repayment? When has Heaven ever asked for anything in return? It is only because ordinary people receive great kindness but do not understand gratitude that they must be reminded. Heaven takes in the essence of Qi and is naturally self-sufficient; it does not need the people to repay or thank it. What it values is simply the intention in people’s hearts. Yet some knowingly fail to repay this kindness. The heavenly envoys and those who serve in their appointed roles inspect the people, sending flying insects to deliver commands and urge farmers to sow their seeds promptly. The insects call out day after day so that people will listen. In households large and small, everyone able to eat encourages the others from morning until evening to go sow seeds in the wetlands. Heaven makes the crops grow, sends rain at the proper time, and lets the wind stir the branches and leaves so the fruits ripen and fill out for people to eat. Is this kindness not profound? Year after year it continues without end. Yet people instead join together in failing to act with filial devotion, and harbor rebellious thoughts. Why?

Note: This passage emphasizes the view that preserving goodness extends one’s life while doing evil shortens it, and the idea that all things in Heaven and Earth exist to nourish the people, who should be grateful and repay Heaven. It is a typical chapter of the Taiping Jing that urges people to do good and conduct themselves rightly.

A Plain-Language Interpretation of the Taiping Jing

Does Heaven, which for so long sustains evil people and lets them see food they might eat, know or observe nothing of the ordinary workings of the Way of Heaven? Why does it keep sustaining the unfilial, the wicked, and the rebellious? Heaven therefore sends baleful spirits to follow them. Those who are unfilial and do evil invite still harsher prohibitions and calamities; grave offenses are hard to pardon.

People should understand this: if they know there are prohibitions, why violate them and bring on a shortened life, diminishing their allotted years? Should they not look at the filial and good, who live long and have descendants? Good and evil should be set against each other: the difference between long life and a shortened one, between having descendants and having one’s line cut off, is great. Those who do no good and show no filial care or kindness each shorten their own lives. Those who do good and are filial and kind can live out their allotted years; some may even gain additional years, and their descendants carry on in succession without dying young. This is Heaven’s reward for goodness and filial conduct. Should this not be a lesson to compare against? Why do people act unjustly toward others? Heaven detests this deeply and often brings their lives to an end, while their descendants are implicated too. This is what evil deeds bring upon them. What more can they expect?

Heaven favors good people and does not make use of the wicked. One should study the scripture closely: its meaning is complete, and it can serve as protection for the body, bringing Heaven’s blessings. There is no need to torment oneself for so long with sorrow and worry, with a heavy breath of grief knotted inside and unable to disperse, suffering day and night. One sighs as well over lost money, fearing it cannot be kept for long; illness drags on year after year, leaving one confined to bed, while medicine has no effect. The knot of Qi (vital energy) will not loosen; thoughts churn day and night. The body grows weak, appetite dwindles, and digestion fails. The Five Viscera are unsettled; the spleen cannot grind food, and the body is in a state of “incompleteness.” The breath is short, and one cannot eat. The family sees this and says, “They are unlikely to live.”

A family with money may still have some savings to care for the sick. A family without money exhausts its possessions and is poor inside and out, unable to support one another. When life ends, they may have no coffin and no burial. Only by earning a living and having money can they afford funeral arrangements. In a poor household, possessions are scattered and people depart. When will they be reunited? The family is broken apart, unable to help one another, and in the end the dead have no coffin: they become spirits without coffins, wandering without a home. No one makes offerings of food to them; after death they become hungry ghosts, begging for food at uncertain times. This is the result of evil deeds, though people do not realize it themselves. The clan line is cut off—how bitterly tragic! After death there is nowhere to turn for support. Those who have accumulated calamities bring this upon themselves; their household is wiped out, and later generations suffer too. Thus, at times, only a posthumous child remains…

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

There was a child whose mother remarried and left soon after he was born. When he grew up, he asked distant relatives, “Where are my parents?”

The family members said, “Your father was disobedient from childhood, and his parents could not control him. He was reckless and licentious, and kept company with bad people. He neglected the family’s livelihood, robbed travelers on the road, and became a bandit. He never agreed to stop. In the end, the authorities caught and executed him. He wandered far from home, squandered the family’s property, and never returned to his native place. He spent many years away, and no one knows where he died. We have no way of knowing whether he is alive or dead.”

The whole family had suffered calamity, and relatives on every side kept their distance.

His mother said that when she was pregnant and saw you born, she felt glad for a while, thinking that at least the family had an heir. But the adults in the household had no one to rely on, and were so poor they could not survive. So they had to work as hired laborers and travel with her husband to find a living. She did not know when they might return.

When this posthumous son grew up, he said, “Everyone else has parents to depend on. I alone was born never to see mine.”

As he grew older, he asked where his father was. People told him, “Your father did countless evil deeds. He abandoned his parents, wandered far away, and was never heard from again. No one knows whether he is alive or dead, and he never came back.”

Hearing this, he thought his father must have died somewhere unknown. He was overcome with grief, and his mother grew ill from sorrow. She took to her bed and never recovered, dying before she had lived out her natural span. The family’s property was exhausted, and relatives on both sides dwindled and fell into ruin. The calamity began with his father. The relatives had already kept their distance and felt little affection, so there was no reason to mourn them deeply. He wept toward the sky until his tears soaked his clothes.

He thought: “My father did evil, and that is why he could not return home. He brought this on himself, and no one could save him.” Later, he worked as a hired laborer for a wealthy family, earning several thousand coins a year, though he had to provide his own clothes and had little left over. He worked this way for more than ten years before saving a small amount he could use for himself.

He returned to his native place to search for news of his father. He wept day and night, with no one else to rely on. How painful it was! His father’s evil deeds had left his son with nowhere to settle. His tears flowed without ceasing, and his face was never dry.

Heaven took pity on him. His body was strong, and he found ways to make a living. He married and had children, and only then did his heart settle a little. He told his son about the past: “My father did evil and stayed away in a foreign land. I sent people out to ask everywhere, but no one knew whether he was alive or dead, or where he was. I searched for many years. Heaven took pity on the poor and let me earn a little; only then could I marry and make a living with my wife, and only then were you born. I often think of the evil deeds my father committed when he was young, so I warn you: from now on, do good, and do not follow my father’s example.”

A Formula for Healing Illnesses Attributed to Heaven and Avoiding Its Punishment (Chapter 201)

My father is far away in another place, and so he worries about me. This is Heaven’s compassion toward me. You must all strive to do good with one heart. Do not wander about and waste your lives. Put your households in order and earn your living properly; do not take what belongs to others. Your own skills are enough to provide for your needs. Help and serve one another. Do not drink recklessly or gossip about other people. If you make mistakes and suffer because of them, think carefully about your parents’ words, and you may avoid blame.

Heaven hears and knows everything. If you do even more good, a son may enjoy a long life and live out his allotted years. I give you this as a grave warning.

The gods hear of these things and report them to Heaven. Heaven then sends benevolent spirits to follow and protect you. Your livelihood will improve, your wealth and goods will increase again, and your son will grow strong and enjoy greater abundance. All of this is Heaven’s grace.

At the seasonal festivals in spring and autumn, and at the year’s end during the La sacrifice, you should offer worship to Heaven in gratitude. Now that you understand these principles, strive to do good and you will receive blessings in turn. Be careful in speech and action, and examine yourself at all times. Heavenly spirits are always near people. Do not speak recklessly or arrogantly; be cautious! A small lapse in care can cost you your life. When you see these words of warning, hold yourself accountable rather than blaming others. Understand this precept: anyone who seeks a long life must not disobey it.

A Formula for Healing Illnesses Attributed to Heaven and Avoiding Its Punishment (Chapter 201)

Among people in the world, each person has an appropriate path and something they can achieve. Do not take away one another’s aspirations; let people follow what suits them and find security in what they enjoy. Whether they wish to trade, farm as tenants, enter official service, practice medicine, serve as ritual specialists, or work as artisans, let each pursue and succeed in their own path. Their achievements all provide things the people need. This is how the Celestial Master (Tianshi) guides and transforms them—how could it fail? When people can provide their own food, they should remember to honor and carry out the share of Heaven’s grace bestowed upon them. They should make the offerings of gratitude at the four seasonal observances without interruption, keeping the incense offerings pure. This is how they repay Heaven’s kindness.

When good conduct continues over time, the spirits cherish the person; this is the result of good deeds. How could they not respond? Heaven therefore always acts as their overseer, sending spirits back and forth to learn what people do, whether good or evil, and to report it at once to Heaven. How could anything escape notice? Few people understand this principle and so think it cannot be true. For this reason, Heaven lets people see its effects and hear its sounds as proof. Delays and changes in wind and rain can all be known—why doubt it? Every action brings its own consequences, and the written records handed down preserve the rules without error. People, too, should understand this. How could they fail to keep to their proper place? How could they give themselves free rein and refuse to follow Heaven?

Heaven itself received the primordial Qi (vital energy) and naturally follows its commands, not daring to harbor the slightest thought of disobedience, for fear of going astray. But when people act in ways that violate Heaven’s law and refuse to avoid its nets, they do so knowingly.

《Taiping Jing》: A Plain-Language Interpretation

Heaven requires people to practice self-discipline and remain vigilant if they are to live long and be the equals of good people. If people give free rein to wicked thoughts and do whatever they please, Heaven sends spirits to follow those who do evil and watch for their wrongful deeds. At the first sign of misconduct, the spirits report it at once, however great or small, so that Heaven knows. These are faults people bring upon themselves. What is there to blame Heaven for?

The classics warn people again and again, yet they do not follow their teachings. Then, when illness strikes, they panic. How could they expect to escape its consequences? The people are truly foolish: they gain nothing from Heaven, yet burden the spirits with worry and distress.

Physicians and ritual specialists perform “deliverance” rites to drive away evil and avert calamity, hoping to secure a person’s life. Yet they do not forget the wrongs committed in the past. When they should have done good, they did evil. Now that things have come to this, why not repent and blame themselves at once? Instead, they wait until illness has laid them low before pleading to live.

Many people still died afterward. Some prayed and made offerings to the spirits. Those with mild illnesses seemed to recover, while those with serious illnesses received no protection. Instead, many “subtle manifestations” appeared—evil spirits pretending to be gods or healing deities. The sick kowtowed and struck their own bodies, hoping to stay alive. After documents had passed back and forth several times, their names had already been entered among the dead in the register of life and death in the underworld. How could they escape then?

Physicians, ritual specialists, and spirit-medium families sought only to cheat people out of money. They claimed they could cure the sick, but often demanded rich offerings of food, wine, and meat. They summoned powerful gods and said that if the sick entrusted their vital spirit to them, they could have their names erased from the register of the dead. The family did not pay from its own funds: its property was exhausted, and the patient’s life was lost. If a spirit-medium family has summoned a god three times and the god still has not appeared, and the illness has not improved, why summon it again? Such actions only pile calamity upon calamity, and punishment lies ahead.

Evil gods impersonate righteous gods and kill and slaughter recklessly. When they fail to kill the person they ought to kill, they kill someone else instead, and the victims’ resentment is reported to Heaven. The Heavenly Lord, the chief deity of the celestial realm, then investigates the case. Those who kill a spirit-serving family’s children do so while seeking blessings for the sick and hoping to keep someone alive. But when their invocations fail, they bring disaster upon themselves.

Families that serve evil gods claim, “The god I worship is a righteous god.” Who taught them to say this? When have evil spirits or uncanny beings ever dared to appear before the Heavenly Lord and plead on someone’s behalf? They merely consume people’s wine, meat, dates, and cakes offered in sacrifice.

When people fall ill and recklessly serve the spirits, a family devoted to evil gods may see the patient recover and claim that it has entered the ranks of the deathless. In truth, the matter was never reported to Heaven; Heaven itself simply allowed the person to recover. What gives such a family the right to claim fame and say it has cured many illnesses? Yet it still demands rich offerings from people.

Once the deeds of evil gods are exposed, they are summoned for interrogation. No matter how many crimes they conceal, they cannot keep them hidden; they will surely be unable to escape alive. When people serve a god that does not come, and even the family’s members are not in accord with it, their vital spirits gradually wither. This is calamity the evil gods bring upon themselves. The spirit-medium family is left to make a living only from what remains of the evil gods’ offerings.

This passage criticizes people who pray to gods only after becoming ill, rely on physicians, ritual specialists, and spirit-medium families, and allow evil gods to impersonate righteous ones. It stresses that self-discipline and repentance must come first to accord with Heaven’s will. The register of the dead, the Heavenly Lord, and deliverance rites are familiar concepts in Daoist and popular religion. The passage holds that genuine longevity comes from doing good and keeping oneself in check, rather than relying only on prayers and costly offerings.

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

“You eat rich food and wear beautiful clothes, thinking you can enjoy them for a long time. The spirits have punished people for such things before. How can you expect to live long and prosper?”

You eat lavishly and dress in fine clothes, believing you can enjoy them indefinitely. The spirits have punished people for such behavior before. How can you still expect to live a long life?

“You have received many blessings from the spirits but cannot repay them. Your descendants will suffer too. Then you blame others for their faults and say they killed your descendants, or you yourself hope to live on for many more years, yet you die early.”

You have received many gifts and benefits from the spirits, yet you do not repay them. Your descendants may suffer along with you. Afterwards, you blame others, saying their wrongdoing caused your descendants’ deaths. Or you still hope to live for many more years, but end up dying early all the same.

“The head of a household should put things right each day. Do not blame Heaven.”

The head of a household should reflect and correct their conduct each day, rather than blaming Heaven.

“People today act with great foolishness and shallowness. When they fall ill and are near death, they do not turn back to Heaven or admit their faults and bow their heads. No one in the family, young or old, helps them plead for mercy. After many days, Heaven may forgive them and grant them some more time to recover. But once they get better, they offend again. Bowing their heads then will do no good. This much is certain.”

People today act foolishly and thoughtlessly. Even when they fall ill and are close to death, they do not turn back to Heaven, confess their faults, and bow their heads. No one in the household, young or old, joins in pleading for mercy. After many days, Heaven may have been ready to forgive them and grant them more time to recover. But once they get well, they offend again. If they bow their heads then, it will be too late. This is clear.

“Strive to do good and do not break the prohibitions; then you may live out the years allotted to you. If you refuse to do good, you bring a short life upon yourself. If you wish to become a ghost and do not value your life, nothing can be done for you.”

Do your best to act kindly and keep the prohibitions, and you can live out the years allotted to you. If you refuse to do good, you bring a short life upon yourself. If you want to become a ghost and do not care about living, nothing can be done.

“Be careful in what you say and do. Those who enjoy scheming and think themselves clever should consider whether they have wronged anyone or acted unjustly. When you fall ill, turn back to Heaven, admit your faults, and put things right. You can save considerable expense and avoid throwing the whole household into turmoil.”

Be cautious in both speech and conduct. Those who like to scheme and think themselves clever should ask whether they have wronged anyone or acted unjustly. When you fall ill, turn back to Heaven, confess your faults, and correct your conduct. This can spare you considerable expense and keep the whole household from falling into chaos.

“Instead, the whole family panics and moves far away to hide. What good is it to flee far away when someone is about to die? The spirits of misfortune will follow. Can you escape them? This is how fools behave. Can they preserve their lives from death by doing this? There is no need to flee. Emptying the house will not kill anyone, but the household itself will fall into decline.”

Instead, the whole family is thrown into panic and moves far away to hide. What good is it to go far away when someone is about to die? The spirits of misfortune will follow. Can you escape them? This is how foolish people act. Can they keep their lives from being taken by doing this? There is no need to flee. Leaving the house empty will not kill anyone, but the household itself will fall into decline.

“The spirits of Heaven watch from above. Where do you think you can go? Can they not find out where you are along the way?”

The spirits of Heaven are watching from above. Where do you think you can hide? Can they not find where you are, wherever you go?

“Think carefully: Heaven cherishes people and wants them to live. When would it want to harm or kill them? It sets prohibitions so that people will not break them. But if people break them of their own accord, how can they expect to keep their allotted years?”

Think carefully: Heaven cares for people and wants them to live. When would it want to harm or kill them? It sets prohibitions to keep people from transgressing, but people choose to break them. How can they expect to live out their allotted years?

“Think about this beforehand, then think it over again. Do not doubt what the scriptures say. When the writing pauses briefly, pause and reflect on it; afterwards, think it over again. Whatever should be told to others, tell them once more.”

Think about this in advance, and then reflect on it again. Do not doubt what the scriptures say. When the text pauses briefly, pause with it and reflect; then return to the thought. Whatever should be told to others, tell them again.

“They do not heed the great writings, but demean themselves recklessly. They show no kindness to others and are often spoken of for their evil deeds. Those above them bring disaster upon themselves, those in the middle fall into decline, and those below fall ill; none find respite. They inflict evil on others and cannot escape blame, showing no wish to repay kindness. Day and night they exploit and harm good people, causing them resentment. They treat others without goodwill, put on one face in public while secretly plotting against them, and frame them for crimes so they are punished.”

(As explained above: Those who disobey Heaven’s writings and debase themselves, who show others no kindness and are known for their misdeeds, bring disaster upon those above them, decline upon those in the middle, and illness upon those below. They find no peace. They inflict evil on others and cannot escape blame, showing no wish to repay kindness. Day and night they harm good people and provoke resentment. They treat others without goodwill, appear one way to their faces while secretly plotting against them, and frame them for crimes that lead to punishment.)

“High.”

(This may be a heading marker; the original text reads this way.)

“Consider how foolish people in the world are. They do not think of acting with filial respect and fulfilling their duties, but instead rebel.”

Consider how foolish people in the world are: they give no thought to filial respect or doing what they ought to do, and instead act in defiance.

Note: This passage belongs to the admonitory style of the Taiping Jing. It urges people to turn back to Heaven, confess their faults, and correct their conduct when ill; not to blame Heaven or flee far away; and to do good and keep the prohibitions so they may live out their allotted years. Those who break the prohibitions cannot expect to retain their allotted lifespan. The passage also warns against framing good people and disobeying Heaven’s writings. Specific terms such as “head of a household” and “prohibitions” have been retained or clarified according to the context.

When people commit evil, they are often still being questioned face to face at the moment of death. Those in charge, or people from wealthy families, can pay bribes themselves to smooth the way and secure release. But when a poor person breaks the law, the officials arrive at a single summons; even spending all they have may not win them release.

Officials who take up cases of “settlement” often appraise all a household’s property before calculating the settlement. Half the proceeds go to the officials themselves, to support their families; fine wine and rich food are always before their eyes. They think they can carry on this way indefinitely, enjoying life on an equal footing with others. A strict county magistrate may send people to keep watch in secret. Officials eager to earn merit observe day and night, hoping to catch someone in a fault. A person in charge silently notes the names of accomplices, though it is unclear on whose behalf, then goes straight into their homes, marks the matching documents, writes down their names, and hands the records to an official. The official accepts the illicit register, while the household head acts as an informer, reporting other people’s faults to the authorities.

Wine and rich food are always before their eyes. When a subordinate official receives a written order, he silently summons the person in charge and arranges witnesses against the accused, leaving them unable to clear themselves. He then sends them to prison to be interrogated under torture. Those who harbor people in hiding report them too, adding further charges; even when such reports are heard, the same thing happens. For the sake of petty gain, people refuse to work hard to make an honest living. Instead, they sell their words to others and frame one another with accusations. Such evil done under the guise of justice—why should anyone who acts this way expect to live long? The senior officials despise them and order that they not be allowed to live. Whose fault is this? It all comes from people who practice evil and corrupt others, bringing anguish upon their parents and calamity upon their clan.

If you act this way, what do you hope for by wishing to live and breathe for a long time? You commit crimes and bring punishment upon yourself, yet hope to survive—what sort of person does that? Heaven looks down from above and declares that this cannot be endured for long; a pronouncement is sent down against those in charge. Among the wicked, officials are sent, aided by evil spirits, to assist the county authorities in dealing with lawless people and subjecting them to capital punishment, leaving no hope of life. All this is done out of greed for wealth that belongs to other households, to enrich themselves. They persist until they are convicted and sentenced to death; then they leave no descendants, and those who have gone before them can no longer receive offerings. This is your fault.

From now on, let later generations take warning and stop. That may allow you a little more life. Otherwise, you will surely join the ranks of the dead. Be careful: if you make even a small change, there need be no resentment between us. Human life cannot be had again. Everyone is subject to this; why, then, refuse to obey the prohibitions?

Lawless people form gangs and join forces to rob others of their property. Their victims are left with nothing. Even if the county authorities have not yet been able to kill you, Heaven will punish you in their place, destroying your household from the top down and bringing ruin upon your descendants. You use this wealth, yet end up unable to live. What kind of calculation is that?

A Plain-Language Reading of the Taiping Jing

People’s hearts are not upright, so this scripture repeats these passages again and again. Its chief concern is to keep people from violating the precepts. Even now, some repeatedly break the gravest rules, and many die young. Heaven is deeply troubled by this. When Heaven sees someone whose heart has awakened to understanding, that person will of their own accord refrain from wrongdoing.

Yet ordinary people are ignorant and slow to understand. They can see this scripture, which promises long life, but they do not follow its instructions. Instead, they think the scripture cannot be trusted.

Have they not seen that those who attain immortality do so through filial devotion and good deeds? Their lifespans are without limit. The scripture warns people repeatedly from beginning to end, in thorough detail. Its purpose is simply to urge them toward goodness and away from wrongdoing. How could it be unfair to anyone?

One should often reflect silently on these teachings, engrave them in one’s heart, and put them into practice. Do not irrationally blame Heaven; blame is useless and only causes people to wrong one another more. Be especially careful not to harbor resentment. Our conduct naturally brings its consequences, so why complain?

Strive to do good if you wish to be worthy of being human. Take care in how you act, so that you are not punished by ghosts and spirits. Is this still not clear?

Each person should think carefully about their own intentions. Do not persist in evil until you lose your life; no amount of wrongdoing can ever fill the measure of your guilt. Whoever brings disaster upon themselves also gathers resentment upon themselves. Where would it end? If you do not hold fast to what is in your heart and speak only empty words, you are of no use to the world. If you are full of malice toward others, how can you talk things through with one another or live in harmony?

Some think themselves worthy and try to reform others as unworthy, without ever examining themselves by the same standard. All were born human, yet they make no effort to look within. When asked about the Way, they have no sincere wish to explain it clearly to others.

Such people are scarcely better than the six domestic animals: they know only what smells good or bad and whether their clothes look fine. They do not even observe the proper forms when bowing or kneeling, and they constantly entertain the thought of being “unrecorded”—not entered in Heaven’s register or granted its protection.

When an elderly neighbor behaves improperly, they do not rise to greet them. They gossip about other people’s wives and daughters, call for them to be punished, and pick at their looks. These are wicked people with nothing better to do: they start trouble and help bring disaster to a head.

They curse and swear, claiming there are no spirits on earth. They inform on one another and act recklessly, giving no thought to the consequences that will follow. They refuse to help when help is needed, then arrive too late when they finally try. What good does that do?

They only add to people’s troubles and make demands more harshly, yet in the end they will face Heaven’s justice. How can they vindicate themselves and cast off the responsibility they bear? Everyone despises those who keep causing harm without stopping. In time, their families are ruined, their descendants die out, and they never see long life. How tragic! How long can such conduct last?

The Taiping scripture can be followed by those below, while those above can thereby attain longevity. Otherwise, people lose their lives and face troubles that are hard to remedy. And so ordinary people come to disregard the scripture of their own accord.

Note: “The five inner organs” refers to the five viscera and, by extension, to the depths of the heart. “Unrecorded” can be understood as not being entered in Heaven’s register and therefore receiving no protection. “Six domestic animals” is a metaphor for people who lack propriety and law and care only for their instincts. This passage urges people to do good and avoid evil, and emphasizes trust in scripture and filial conduct. Its tone is stern, addressing the worldly habit of distrusting the teachings of scripture, failing to do good, and blaming Heaven.

A Plain-Language Reading of the Taiping Jing (continued)

Some people owe debts but still refuse to reason with their creditors. When pressed to pay, they continue to disregard their own lifespan and indulge their impulses, thinking that no spirits are keeping watch over them. More and more people follow suit, making excuses and neglecting their duties, until everything becomes entangled. The authorities check the names against their registers, report them, and the officials in charge record the facts. Anyone whose debt is overdue is reported to the bureau officials, who then report the case to the officers of the Great Yin. These officers summon the debtor’s family for interrogation and force them to go home, chant curses, and evade the debt. The torment never ends; they even send disease spirits to the household. The sick person’s family should perform rituals to dissolve Yin afflictions and expiate misfortune, so that the penalty will no longer fall upon them. Only once it has been dissolved can it be removed. If they do not expiate the misfortune, the illness will not stop, and they will be punished again with forced labor.

Still, people do not believe it. They need only observe how people live: most have had some experience of such things, more or less. This shows that the Way of Heaven is not empty. Be more careful from now on, and do not add to your offenses. Those who understand can keep themselves free of blame; those who do not will suffer the consequences themselves. Fortune and misfortune never cease to alternate. Each person should be careful, follow what the documents say, and avoid making things difficult for one another by withholding what is owed. When the spirits write up records and reports, they never stop. They expect people to judge one another by appearances, and so deliberately act this way; that is what it means to be unvirtuous. Good deeds do bring good returns, while evil makes a long life hard to attain. Why resent it? People bring it upon themselves. If those below follow those above, they can avoid wrongdoing. Children, do you understand? Take warning, and take warning again; then you may gain a little breathing room.

Documents are difficult to write, and the laws are extensive, so it is best not to break them. Documents may contain minor omissions or uncertainties; think carefully about what comes afterward, and make sure people can understand. Be cautious, and cautious again: a small matter can become a great calamity, and the wording carries weight. So I have said a few things briefly. If, after a pause, there is more to say, I will explain further.

A Formula on the Difficulty of Being a Parent (Chapter 203)

Only those who constantly practice goodness will naturally avoid violating the prohibitions of Heaven and Earth, the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), the sun and moon, the stars, and the spirits. When they act, they are careful not to transgress. In this way, they have the protection of being entered by name in the registers of the upper realm. They willingly practice good deeds and filial conduct, in keeping with the intent of Heaven and Earth’s books of prohibitions. These rules are not meant to make the people transgress; they are meant to help the people flourish. When would they want to conceal those who should live, or hand out things meant to sustain life for people to eat? When would they want people to harm one another? It is people themselves who transgress.

Thus, good people speak no evil words. Each person has their own admonitory text, and what it warns against and what it brings about are plainly known: goodness naturally leads to life, while evil brings an early death. What dispute could there be with the people? Therefore, a text on good people was established to instruct the people, so that each may know their lifespan, fortune, and misfortune.

Note: Enfu may also be written Yinfu (“to repay because of a debt”). Mingtang here seems to refer to an official office that examines and verifies records. Rituals to dissolve Yin afflictions and expiate misfortune are Daoist rites for releasing punishments imposed by the underworld authorities. Reporting one’s name upward means that a good person is entered by name in the registers of Heaven. A book of prohibitions is a set of rules and restrictions established by Heaven and Earth. This passage contrasts debts and summons by the underworld authorities with the prohibitions governing good conduct.

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

The purpose of the precepts established for those who cultivate the Dao (the Way) is to keep people from committing transgressions. Those who do good do not speak with malice or deceit. Heaven sees their good deeds and sends spirits to accompany and protect them, moving their names from the register of the dead to the “Bureau of Longevity,” which oversees the prolonging of life. The spirits then bring their merit and virtue to completion.

In later generations, descendants who often act on auspicious days can meet the ruler directly and visit their elders without fear or constraint. The years of life left over from their ancestors are added to their own, and they may live as long as 120 years. Descendants who inherit the family’s livelihood, devote themselves to goodness, and avoid even minor misdeeds may also enjoy long lives, with generations of white-haired elders following one another. Their households prosper and their families grow, without outsiders seizing their property; farming and trade both bring them gain. Those who serve as officials are promoted repeatedly and escape punishment. All of this is brought about by doing good.

People of the world may fail to follow this example and instead mock it arrogantly. Yet this is how a good person acts: doing good for oneself while also benefiting others. When they see someone in poverty, they lend money without demanding excessive interest. The person who receives help is grateful and will surely not betray that kindness. Even a small repayment may be accompanied by a gift of food and wine in thanks, and the two sides sustain a bond of mutual gratitude and goodwill.

Heaven sees how such people conduct themselves and rewards them further, so that they meet no harm or obstruction when they come and go. Heaven itself assists those who do good and does not let calamity befall them: all this comes from their virtue. Those who do not do good yet foolishly expect to live long without effort and to have descendants are simply unable to distinguish good from evil. Therefore Heaven assigns different spans of life. Those who can carry out Heaven’s work and share its intentions may attain transcendence and immortality, and their names may be entered among the sages and worthies. Their spirit grows ever stronger. How could their years of life have an end?

That is why one must not fail to do good, though ordinary people find this difficult to achieve. Heaven therefore cherishes and protects good people, unwilling to let them become tainted by evil. Good and evil each have their own place; how could anyone have both kinds of lifespan at once? The words of Heaven’s books are all there to be understood: the good are granted blessings, while the wicked are warned, so that people do not fall into danger and ruin or have their years cut short. Heaven rewards the good by extending their lives and makes the descendants of the wicked struggle to become worthy. This, too, is clear. Why doubt it?

From birth to old age, people themselves bring about whether they have descendants. They guide their descendants to grow and succeed, let them find comfort in what they love, and do not oppose their wishes. When each person finds their proper place, they can be said to have fulfilled their aspirations. It is not easy to be a parent; children, too, should be filial and heed their parents’ teachings. Heaven ensures that a good person’s body and limbs remain whole and sound. One should keep the body given by one’s parents intact and free from punishment or injury. One should not speak against what one’s parents have bestowed; whenever something good happens, one should offer it to one’s parents.

Note: The original discusses the Daoist ideas of moral retribution, registers of life, the Bureau of Longevity, and related themes in the Taiping Jing. This plain-language rendering follows the wording as closely as possible. Where its punctuation or sentence divisions differ from commonly used editions, the meaning has been guided by the continuity of the scripture.

Taiping Jing, Scroll 114 (Excerpt): A Plain-Language Interpretation

Though a household may possess little wealth, its members can still be humble and gentle. They regularly inquire after their relatives and learn whether they are safe and well. This is the highest form of goodness. They draw close to their neighbors, treat their kin generously, and show care to all; their good conduct gradually takes root.

When they encounter wicked people, they do not dare to become close to them, for fear of being influenced or drawn into conflict. If they fall out, they may lose the friendship of good people, grow resentful, and come to hate one another. So everyone takes care to conduct themselves with dignity and caution, not daring to break the prohibitions, lest the household lose its peace. The harm would reach beyond one’s own home, affecting relatives near and far and leaving the whole family in fear.

If official duties then arise and deplete the household’s resources, it is all the more important to govern oneself, follow the teachings of the scriptures, and keep the household harmonious and peaceful, with little quarrelling. Each person should fulfill their own responsibilities and attend to their own work. This is how a truly good person conducts themselves.

Heaven will surely grant such people long life, and the spirits and ghosts will protect them. They will not neglect the seasonal offerings. The items presented will each be arranged according to their proper rank and order. In the marketplace, they will buy and sell at fair prices, without haggling with others.

The reason is that whenever offerings are presented, spirits observe them as they are carried up and down, advanced and withdrawn. If anything is even slightly impure or disrespectful, the underworld authorities will record the fault. So the paths by which goods are bought and sold must be followed with reverence and kept clean. Then the spirits will be pleased and report the matter to the Director of Fate, the deity who keeps the registers of life spans, as well as to the shrine officials and clerks of the various departments. If everything is done properly, or if they come in person and find the offerings clean and fragrant, they will accept and enjoy the sacrificial food.

After they have eaten, the Five Ancestors gather at the place of sacrifice. They will surely rejoice, and the household’s fortunes will prosper. Its descendants will all be good, with no disobedient children. When the prefecture or county hears of them, they will summon them to serve as officials; they may then enter the government offices and attain an important post. When the regional authorities hear of them, they may recruit them into their service or recommend them as talented and upright men. All this comes from doing good.

Once virtue has been established, official rank will come of its own accord, in keeping with the allotment of rank and fortune received at birth. Such is the proof of good conduct: evil will not cross the household’s threshold. The gods in Heaven all say that this conduct is especially good, though its practitioners have not yet fully understood Heaven’s intent. For this reason, they have the good teachings and good people recorded on bamboo and silk, so that those who come later may learn of them and turn toward goodness. Their family will enjoy honor for generations; their descendants will remain at court, be valued by the ruler, and regularly hold good posts. Their achievements will arise naturally, as the result of blessing. Therefore, those who practice goodness should follow this book and test its claims for themselves. These are no empty words.

Note to the passage: Heaven’s teaching says that filial conduct can put an end to rebellion and disorder and drive back the foreign tribes, bringing the people below into obedience and making them easier to govern.