《太平經》Vol. 116

Plain-Language Interpretation

A Certain Method, Chapter 204

(The preceding text is missing.)

To bring one’s Qi into accord with the sovereign’s activity, sharing its joy, its heart, its direction, its position, its movement, its pivot, its root, and its intent—this is why the sages of antiquity established rules directing the sovereign to reside in the east in spring, the south in summer, the west in autumn, and the north in winter. The purpose was to act in concert with the Qi of each season. When their Qi is the same, they welcome one another. This is what the ruler meant by “carefully following the Way of Heaven and sharing Heaven’s Qi.” In this way, they can support and follow one another, and rejoice together.

When the ruler speaks of “harmony and accord,” he means rejoicing together. When they rejoice together, Heaven and Earth remain joyful and do not fall into conflict or anger. Without conflict or anger, calamities, treachery, evil, and wickedness are all brought to an end. Once evil people are gone, balanced Qi can arise: the balanced Qi above descends to govern, while the balanced Qi below rises to assist it.

If one fails to follow and gladly use the Qi that the August Heaven and Sovereign Earth follow, and instead lets the Qi fall into neglect, everything will respond in disorder and opposition. This means going against the Way of Heaven and Earth, and against the sovereign’s Qi, with an intent different from that of Heaven and Earth. Heaven and Earth then fall into conflict and anger; countless changes arise, treachery and wickedness flourish day by day, and peace is lost. The Qi of a disastrous year arrives. Thus one must understand this deeply.

“Excellent, excellent! I, a humble student, have heard your instruction. Is it easy to understand?”

The Perfected One of Heavenly Joy said, “Take care. Yes, yes. Record it carefully and in detail; I dare not forget.”

“Excellent, excellent! Since the Master of Heavenly Illumination has bestowed this teaching, I cannot help but ask: what are the principles for spring, summer, autumn, and winter?”

In every case, follow the Qi in accordance with its number. The sixth month is an exception: on the day of the summer solstice, the palace tone is set in motion as well. The fifth and sixth months together use the pure palace tone. Music involves raising the voice in song and dance. The sovereign Qi should be stirred; such movement shows joy and a willingness to serve and follow, and reveals support and assistance. Qi that is resting, weakening, or dying all seeks stillness and does not wish to be stirred. If it does not feel pleased and joyful, conflict and anger arise; from conflict and anger come wickedness, treachery, and calamity. This is simply the natural disposition of Heaven and Earth, and not one in ten thousand cases fails to follow this pattern.

“Which Qi should be stirred? I ask you to explain it so that I may take it as a rule and not go against even a single Qi.”

One should always stir the imperial Qi first, then the sovereign Qi, then the ministerial Qi, then the seasonal Qi, and finally the subtle Qi. All these Qi are located in the celestial Dipper.

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

Question: Some time ago, you said that one should use the timing of Heaven to advance one’s undertakings. The other Qi lies beyond the Heavenly Dipper and moves against Heaven’s timing. Its Qi therefore grows weaker day by day, so one should not act rashly. To go against Heaven’s timing and oppose Earth is to violate the intent of Heaven and Earth, bringing danger. Thus, pursue what Heaven inclines toward and abandon what Heaven turns away from. This is how to understand the Qi of the times and discern good fortune from misfortune, safety from danger.

I ask: If, at present, one acts solely according to the “ruling tone” (the principal of the Five Tones), the Five Tones are insufficient to form a song-and-dance piece. What should one do?

Answer: That is a good question. First, you must understand that Yin and Yang produce sound when they move. Thus, when music begins, sound usually follows. Yang has sound; this is why the first, third, fifth, seventh, and ninth tones are named: Gong, Zhi, Yu, Shang, and Jue. The second, fourth, sixth, and eighth are not called tones. Punishment belongs to Greater Yin: it acts without sound. That is why harming someone under cover of darkness means acting without sound.

Question: Then why is there sound when a military commander leads troops into battle?

Answer: You are right to ask. When a noble leads troops into battle, there is sound, but it serves only to use music to drive the enemy away and intimidate them; there is no need actually to harm anyone. When anger flares, action is taken, and people are harmed, sound plays no part in it. Rather, people have stopped informing one another. Do you understand?

Yes, yes. Indeed. I, a foolish and insignificant student, understand now.

Answer: This is why the ancients placed on the left what was to be carried out through music, and on the right what was to be carried out through punishment. Auspicious matters favor the left; inauspicious matters favor the right. The left belongs to Yang, the right to Yin: each follows its own kind.

Question: Excellent, excellent.

Answer: When I write, I therefore take Heaven as my intent and Earth as my principle. Those who follow this will prosper and flourish; those who go against it will meet misfortune. If you do not share Heaven’s intent, what can you hope for? Heaven has three Qi: the upper Qi is called music, the middle Qi is called benefit, and the lower Qi is called punishment. Music belongs to Yang, punishment to Yin, and benefit to the center. Thus, the southeast belongs to Yang, music, and the love of life; the northwest belongs to Yin, anger, and the love of killing. Harmonious Qi moves back and forth, at times hidden and at times revealed. Its purpose is to avoid harm.

Therefore, music should be used only for auspicious matters and matters of life. It must not be used for inauspicious matters or matters of death. This is a law set by Heaven and must not be reversed. Perfected One, take care to heed what I have written.

Yes, yes.

Question: At present, you speak only of sound and discuss just one of the ten Heavenly Stems; you have not explained everything. How should the rest be drawn out so that the full meaning can be understood?

Answer: One should examine and compare all of it… (The text continues with the meaning of collation and citation.)

Key Points in This Section

| Southeast / Northwest | Yang, music, and life-giving action versus Yin, anger, and killing.

[Plain Language Interpretation]

The scriptures of the sages cite one another across different schools and categories. Whether high or low, large or small, everything corresponds. One can compare one with ten, ten with a hundred, a hundred with a thousand, a thousand with ten thousand, and ten thousand with the infinite. The assembled sages investigate together, and there is no end to what can be explored. So I will only point out the beginning for you all; I will not explain the whole text in full. The most accomplished readers will fully grasp its meaning on their own. Readers of middling ability may gradually rise to a deeper understanding. Those of lesser ability can follow its example, avoid violating Heaven and Earth’s prohibitions, and each give rise to good thoughts. If I were to explain everything, the words would pile up in such abundance that they would confuse the eye, obscure the main thread, and make the meaning tangled and hard to follow. So I should show only the beginning and let people reflect for themselves.

The disciple said, “Excellent, excellent. I will follow your words and gradually reach a fuller understanding. If I have doubts, I will return to ask you. May I ask whether we can know if sounds are harmonious and accord with their intended meaning?” “Yes, we can. We do so by means of the ‘Heavenly Measures’—the Qi of the emperor. When the emperor’s Qi prevails, the sounds of commands and teachings must be sounded first. It is like an emperor issuing the first order throughout the realm: ordinary people and all things then move in response, and peace reigns under Heaven. Whoever dares not to follow is a rebel and must die. Thus the emperor’s Qi must sound first, and the rest must follow.” “Excellent, excellent. If the emperor’s Qi does not sound first, but the Qi of ‘rest and decline’ is set in motion before it, with the emperor’s Qi made to follow afterward, that is a grave violation. This is the rule of Heaven and Earth; it cannot be forced. Do you understand?” “Yes, yes.”

There is another point: each of the five tones stirs different things. One may stir Heaven, Earth, the sun, moon, and stars; the four seasons and Five Phases (Wood, Fire, Earth, Metal, Water); mountains and rivers; or people and the myriad things. When a sound is set in motion, what it stirs is shaken, and each thing responds in its own way. If the sound is harmonious and accords with its intended meaning, it brings good; if it does not accord, it brings harm. For all things stirred by sound, their spirits must first come forward to pay court; only then do they take on physical form. Therefore, whenever musical sounds are set in motion, one must carefully understand the matter and discern its meaning. Peace can then be brought about and baleful Qi dispelled. The Perfected One should examine this closely.” “Yes, yes. May I ask how musical sounds stir things when they are set in motion?” “That is a good question; you have grasped the essential point. Take spring, for example. What is set in motion first is …” (The original scroll continues below.)

A Plain-Language Interpretation of the Taiping Jing

Main Meaning of the Scripture

When the horn and the zither, two musical instruments, are played, on a Jia day they stir the Year Star (Jupiter) and the Heart Star (Mars). Below, they stir the vital energy of the Eastern Peak, arouse Shaoyang Qi, move the spirit of the Wood phase, and rouse Goumang, the spirit associated with Wood virtue. They stir the Azure Dragon’s position and summon the spirit of the Azure Emperor, enabling the Jade Maidens in blue, Daoist immortal messengers, to communicate between above and below. All beings of their kind come to pay homage.

People delight in the sound of the music and wholeheartedly seek out what resembles it, without end. By carefully seeking its essential meaning, one can naturally come to understand it. When it accords with ordinary writings, it can serve as a model. Therefore, if playing music allows one to grasp its highest meaning, it can save the world; grasping its middle meaning can bring peace and eliminate calamities; grasping its lowest meaning can bring people joy. To grasp its highest meaning is to delight the spirits; its middle meaning, to delight Jing (essence); and its lowest meaning, to delight the body. If all three meanings are grasped, the Supreme Lord and the emperor can roam freely without concern; music will arise, punishments will cease, and spirit and vitality will balance and restrain one another.

Question: I would like to hear the essential teaching behind “music will arise, punishments will cease, and spirit and vitality will balance one another.”

Answer: Your words are good indeed. Music is the essence of the Great Yang; punishment is the essence of the Great Yin. When Yang is strong, Yin yields; when Yin is strong, Yang yields. Thus, when music flourishes, punishment comes to an end. Why is music Yang? Why is punishment Yin? When sound is harmonious, the corresponding situation is harmonious and favorable; when sound is discordant, the corresponding situation is inauspicious and harmful. At the time an event occurs, listen closely to its sound. Those who understand sound can know the good or ill fortune of the matter; those who do not understand sound cannot know it. Sound is the language of music. Whether making a divination about distant or near events, one must bring together the day and time, the surname and given name, the divisions and boundaries, and whether the Five Phases are flourishing, strong, declining, or spent. These are combined to form a language. Those who listen with precision will make no mistakes.

Question: Excellent, excellent. May I ask: Can music eliminate calamities, treachery, and evil, following the pattern of Heaven and Earth and their numerical laws? Could the emperor rise early or late, shake his musical instruments, and begin singing, thereby dispelling the energy of sorrow and bringing peace?

Answer: Your question is good. How constantly ingenious are the laws of Heaven! High Heaven has long suffered from calamities and, taking pity on the emperor’s distress, has sent someone to have the ruler ask about matters of doubt. Yes, yes. Sit quietly. I dare not conceal anything from you; if I did, I fear I would incur Heaven’s punishment and suffer a grave reprimand for a long time, gaining nothing for the span of my life. Sit at ease and listen carefully.

Notes on the Passage

1. Music, punishment, and Yin-Yang: The scripture compares music to the essence of the Great Yang and punishment to the essence of the Great Yin. When Yang grows strong, Yin yields, and vice versa. So “when music flourishes, punishment comes to an end” describes a cosmology in which music regulates Qi and sound helps govern the state. It is not simply a statement about the justice system.

2. Sound and good or ill fortune: Instruments and musical modes are coordinated with the day and time, names, and the phases of the Five Phases as they flourish, strengthen, decline, or become spent. Together, these form a language for divination: those who can listen understand good and ill fortune through sound; those who cannot have no way to know.

3. Three levels of meaning: The highest meaning saves the world, the middle brings peace and removes calamities, and the lowest brings people joy. These correspond to delighting the spirits, Jing, and the body. This threefold structure reflects a common Daoist approach to music as a way to communicate with spirits, support health, and instruct society.

4. The final passage: The questioner proposes that the emperor rise early and play music, shaking the instruments and singing to dispel sorrow and bring peace. The answer says that Heaven takes pity on the emperor and permits the ruler to ask about matters of doubt, while warning that nothing should be concealed for fear of Heaven’s punishment. This is framed as a story of correspondence between Heaven and humanity and an emperor seeking the Dao.

Those of you who have come to ask about the Dao must grasp, one by one, the deeper meaning of what I say. The Dao of Heaven is like a cycle that turns and returns. When music is raised, the timely “ruling Qi” must also be added in accordance with the season. The direction indicated by the Dipper’s handle determines which way one should face to sound and vibrate the notes. People may sing aloud, or each may set the count according to their own pitch. Use the Six Jia and the Five Phases to make the calculation. What is called the “Five and Six Jia and the Five Phases” refers to the numbers by which Heaven and Earth move. The Qi of the seasons is what Heaven and Earth respond to and bring forth.

For example, on the day Spring begins, the Dipper’s handle points toward the Yin position. This is called the “time of the Supreme Lord.” First sound the great Jiao note—the Jiao mode among the five notes, governed by spring Qi. At midmonth, add Jia. In the second month, the Dipper points toward Mao, and at midmonth add Yi. In the third month, add Chen, and so on. The other phases follow the same pattern: each follows the Qi of its season, with its measure determined by the proper timing. First sound the notes and strings of the Emperor, then those of the King, then the Minister, then the Herald, and finally the Subtle—each according to its proper number. This is called receiving Heaven’s teaching and following Earth’s Qi; Heaven and Earth thereby find joy of their own.

If Heaven and Earth are so, how much more so must it be for human beings? Among all things, humans are the most honored: they are children of Heaven. Heaven rejoices when people respectfully uphold and use these numbers; Earth rejoices when people carefully follow and use them. It is like a dutiful child who complies with the wishes of their parents: how could the parents fail to love and treat that child well?

So today, when you, Zi, ask about this matter, I speak on Heaven’s behalf. I establish the numbers and methods for the Great Peace of ancient times, without daring to hold anything back. Fearing punishment from Heaven and Earth, I dare not deceive you Perfected Ones or conceal anything from you. If you do not ask, I do not speak; once you ask, I tell you truthfully. Seeing a Perfected One ask about a matter, I know in every sentence that Heaven wishes to speak, and so I explain it to you in full. When the Perfected Ones obtain this Dao, they must reflect deeply on its meaning and pass it down to people of later ages, so that they may follow it and put it into practice, removing every kind of calamity. Above, they can bring peace to the Qi of Heaven and Earth; below, they can help the rulers govern. Then ordinary people will feel at ease and not turn toward evil, and all twelve thousand kinds of beings will find their proper place. Would this not be joyful? Great indeed, great indeed! You Perfected Ones may truly be said to understand the principle.

I ask: Among the affairs of the Six Caverns and Eight Directions, what is most auspicious and good? What is most inauspicious and evil?

You have asked well. Listen closely, and I will explain the meaning to you: What is most mutually harmonious and joyful is good and auspicious; what is most opposed and sorrowful is inauspicious and evil.

Plain-Language Interpretation of the Scripture of Great Peace

Misfortune and evil echo and accord with each other; what they sound like is an inauspicious sound. Reversal and sorrow echo each other; what they sound like is a sound of misfortune.

Thus, music—celebration and festivity—is auspicious music and a propitious affair only when people are in accord and rejoice together. Only then should music be performed. There should be no music at times of misfortune or evil. To perform it on an inauspicious day or during an ill-fated event is called “making music for misfortune.”

A year of calamity often comes about in this way. At such a time, the qi of the sovereign, the qi of mutual flourishing, and the subtle qi all lie before the Celestial Dipper—the position of the Dipper in the heavens, which symbolizes the timing of Heaven. These are propitious matters: what Heaven and Earth delight in and wish to bring forth, what they jointly promote and put to use. They should be welcomed, followed, and allowed to flourish.

Qi of decline and abandonment is qi that Heaven and Earth jointly cast off, and through which they jointly fall into decline. It should be discarded, not celebrated. To celebrate it is to go against the heart of Heaven and Earth; this is called a great reversal and means failing to follow the qi of the season. The qi of the season is the proper qi of Heaven’s timing. Heaven and Earth serve as the model, and the qi of the sovereign and mutual flourishing brings Great Peace.

When the qi of inner decline and extinction prevails, a year of calamity arises. The more abundant the qi of the sovereign and mutual flourishing, the more life is brought forth and the more good things occur. This is clear proof: the great confirmation of Heaven and Earth. The effects of Heaven and Earth’s delight in goodness appear among the people and all things; this is the greatest confirmation. For this reason, the sages of antiquity carefully observed and assessed themselves, knowing what they had done well and where they had gone wrong. They assessed themselves by analogy with things of the same kind, activity, and qi. When they saw signs of the same kind of qi, they changed their nature and conduct and dared not do wrong.

Heaven and Earth communicate through such confirmations, not by speaking face to face with people. By observing the patterns and their analogies, people can understand for themselves. The qi of confinement, decline, death, and extinction brings forth little and produces no good outcomes. So in years of calamity, little can grow, no good response appears, and no good things are produced. This follows the principle that things sharing the same activity also share the same qi.

Therefore, those who are about to attain Great Peace may perform music freely. Music is the fullest expression of following the qi of the sovereign and the qi of peace. To state the principle plainly: music must not be performed in a year of calamity, and it must not be raised without cause. The qi of confinement and decline runs counter to Heaven and Earth; therefore, music must not be performed in years of calamity or during ill-fated events.

The qi of the sovereign and mutual flourishing is where De (Virtue/Power) resides; the qi of confinement and decline is where punishment resides. Thus Heaven allows a virtuous ruler who cherishes life to perform music, while a ruler without De may not. This is clear proof from Heaven. Does the Perfected One understand this? Yes, yes—how awe-inspiring! Today I have asked fully about Heaven’s clarity, and now the Master knows it all.

The Perfected asked: If one makes music without regard to the season, it is only a minor matter, as ordinary people may do with everyday affairs. Now that the matter has been clarified, I will no longer dare to act rashly. The Perfected has spoken well. To understand these principles is to grasp the meaning of the written texts and to comprehend the will of Heaven. When the age of Great Peace arrives, the baneful qi will dissipate.

The Perfected then earnestly asked to pursue his doubts further and requested that the Master speak without reservation.

The Perfected continued: At present, the qi (vital energy) of Heaven and Earth is half flourishing and half waning, much like the alternation of day and night, which never wholly ceases. Then may music be performed throughout the day, or only when the qi of one direction is flourishing? The Master replied that it may begin only when the qi is flourishing, for that is when the sovereign first assumes power, and it should not begin when the qi is waning. The same holds for the year, the month, the day, and the hour.

The Perfected humbly said, "This foolish disciple has not yet grasped the meaning," and wished to learn more: If one wishes to perform music in a given year, one should observe the position of the Year Star (Jupiter), which is in the east at Mao; the performance should then take place in the second month of spring. If one wishes to perform music in a given month, one should choose a flourishing day of that month. If one wishes to perform music on a given day, one should choose a flourishing hour of that day. Only then can one be said to accord with the Dao (the Way) of Heaven, and only then will the baneful qi be eliminated. To act otherwise is to disrupt the governing order of Heaven and Earth, and calamity will follow.

Therefore, the sage kings of antiquity understood deeply the heart of Heaven and Earth and did not dare to hold music in the midst of inauspicious affairs. If music is performed in celebration of misfortune, the misfortune will grow greater day by day, until it can no longer be remedied. For this reason, music should not be performed in connection with inauspicious events. Heaven endows all things with natures, each of which carries its own spirit: those who love the good have spirits that tend toward perfect goodness, and those who love evil have spirits that tend toward perfect evil. This is the nature of things and is nothing strange. It is only that the foolish do not reflect upon it deeply.

The Master said: The Perfected has asked well. These principles all accord with the Dao of Heaven. Those whose qi is pure are inclined to return to Heaven; those whose qi is heavy and turbid are inclined to return to Earth. Each goes according to its kind, and there is nothing to find fault with. Thus, one who delights in goodness obtains goodness, and one who delights in calamity obtains calamity, just as water flows downward and fire rises upward, without the slightest error.

The Perfected presented this book to a virtuous ruler (De) so that it might enlighten the people of the world. Now that the qi of Great Peace has arrived, Heaven has raised up good qi, and all people can take joy in doing good, so that no one remains who delights in doing evil. Those who take delight in inauspicious affairs set themselves against Heaven and oppose Earth. If their faults are not removed, Heaven has already listed them among those guilty of the gravest impiety. The baneful qi of Heaven and the various calamities of the earth will all descend upon them.

The Perfected further asked: If one suddenly encounters a pressing matter, should one respond with music, or should music be performed only on auspicious occasions?

(The question is:) In the passage on “Wang and Xiang,” before the Dipper stars, how should one make arrangements and wait appropriately?

(The answer:) That is a good question. Those willing to serve should be placed in the position of Wang and Xiang. If someone cannot occupy that position, then everyone may join in seeking guidance from the position of Wang and Xiang. Use music that accords with the pitches and rites that follow the proper numbers. One may also act according to the person’s name, observe the calendrical rules, and bring the sounds into accord with Qi; or have someone play music in accordance with the Qi of Wang and Xiang and the season. That is also acceptable. All who act in this way follow the commands imparted by Heaven and Earth, and will not bring calamity.

If they do not, someone may come into accord with the Qi of the baleful and the imprisoned, bringing forth misfortune. The tones raised and the music performed should also be auspicious: auspicious sounds should accompany good deeds. The Qi of Wang and Xiang is like a ruler within the human body; it does not wish to hear of misfortune, ill words, or ill sounds. Why? The Qi of Wang and Xiang is governed by August Heaven and brings life into being and good deeds to fruition. It comes to assist Heaven in bringing the myriad things to life. Evil sounds and misdeeds cannot help Heaven bring the myriad things to life, so the royal Qi does not wish to hear them. The Qi in the region before the Dipper likewise does not wish to hear them. That is why the sage rulers and emperors of antiquity gathered good words and good deeds, and did not admit evil and baleful matters among them. If something is called “ominous speech”—inauspicious and perverse words—its speaker deserves execution. In truth, the offense may not warrant certain death; the person is killed because their ominous, inauspicious words are detested. Could a Perfected One really be unaware of the gravity of this prohibition? (The disciple:) Yes, yes. It is fearsome! Those who know to be wary can preserve themselves for a long time; those who do not know fear are on the path to death.

First: First use music in accord with the commands of Heaven to move the Qi of the four seasons and the Heavenly Emperor. This single act can triple the results. When music follows Heaven’s commands, Heaven rejoices greatly, the ruler enjoys long life, baleful forces are dispelled, heavenly calamities are entirely removed, the Qi of the sun does not clash in anger, and the borders of the realm are peaceful and know constancy. When one moves first and follows the music, the Way of Heaven rises in response and the true spirits become manifest. Even those who live in hidden places and caves are glad to come and aid the way of righteousness.

Second: First use music in accord with the commands of Heaven to move the Qi of the four seasons and the royal Qi, and the results are doubled again. When music follows the Earth, the Qi of the Earth rejoices greatly and does not clash in anger. The ruler enjoys long life; cunning schemers, thieves, and the weapons of war are brought to an end; the borders of the realm flourish; the common people are all glad to obey and serve their superiors; worthy officials emerge to help govern the state; and the earth spirits nurture and sustain it in accord with the Way.

Third: First use music in accord with the commands of Heaven to move the Qi of Xiang and the subtle Qi, so that the Qi of harmony and balance rejoices greatly.

The Taiping Jing: A Plain-Language Interpretation

(4)

When rulers and subjects alike act obediently and with care, each keeping to their proper role, treacherous flatterers, hypocrites, and thieves are less likely to arise. The borders can remain secure, beneficial Qi gradually flourishes, royal Qi can grow, and all things develop in a favorable direction.

But be on guard: do not casually stir up or delight in the Qi of death and ruin, a baleful kind of Qi associated with decline and destruction. When it arrives, there will be more thieves and sudden deaths, the borders will often be in danger and difficult to keep peaceful, and there will be many evil influences and ghosts, bringing great harm. When the harm reaches its extreme, it is called luanrao—disorder and disturbance: a perverse rebellion caused by the Qi of utmost Yin. Take the greatest care in this matter.

(5)

Do not stir up or delight in the Qi of imprisonment and decay, either. When this Qi grows abundant, thieves, prisoners, legal cases, and punishments will arise one after another. The people will find it hard to live in peace and will injure one another; many will also suffer from chronic illnesses that do not heal.

(6)

Likewise, do not stir up or delight in the Qi of decline and cessation, associated with weakness and stoppage. It will bring many weak and sick people, as well as thieves and tricksters who deceive one another. There will also be much malicious gossip and dispute, little wealth within the borders, and widespread poverty among the people.

What one should delight in is the subtle Qi represented by the Supreme Emperor, the Supreme King, and the minister—a gentler Qi that follows Heaven—as well as the timely beneficence bestowed when all three domains, Heaven, Earth, and Humanity, are pleased. One should dispel calamities and the like. This is what it means to follow the good Qi of Heaven, Earth, and Humanity and to do more good.

If instead one delights in the Qi of death, ruin, imprisonment, cessation, and decline belonging to the lower three domains, this will bring calamity and rebellion. The seasons and rainfall will become irregular, and many harms will arise, difficult to prevent or guard against. Once these forces of decay are stirred and honored, evil Qi will surge. Worthy scholars will hide from view, the government will lose its way, subjects will be difficult to govern, and everything will fall into disorder. This must be met with caution and vigilance.

All things in Heaven and Earth follow fixed principles. There are places or conditions where a certain Qi is abundant and in season; those who turn toward it and honor it will rejoice. Where Qi is absent or has declined and died away, it is unwise to continue honoring it, for doing so brings no benefit. In Heaven, delighting in goodness is called shunzheng, “following the proper order”; delighting in evil is called niling, “defying the command.” Those who follow the proper order receive Heaven’s support; those who defy the command incur Heaven’s harm. The former gain long life, while the latter invite misfortune. This is because the governance of Heaven—the workings of the Way of Heaven—follows people like a shadow follows a body, and does not deprive anyone of the peace and happiness they deserve. Delight in good and you receive good; delight in evil and you receive evil. What more is there to say? Good and evil, safety and danger, each follow their own kind and do not become confused. Only the foolish refuse to think deeply about this.

Thus: delight in the Dao, and the Dao gathers around you; delight in De, and De gathers around you; delight in martial force, and martial force gathers around you; delight in what is right, and what is right gathers around you; delight in what is wicked, and wickedness gathers around you. What among these does not work this way? Therefore, I have pondered deeply the laws of Heaven and use them to admonish the perfected ones, those who have attained the Dao through practice: Heaven’s laws must not be violated. For this reason, I earnestly repeat this warning to you.

Note: The phrase “stir up and delight in a certain Qi” broadly means that people’s intentions turn toward, favor, and encourage a particular current of Qi; it does not mean “being happy” in the modern everyday sense. “Three domains” and “subtle Qi” are terms from the Taiping Jing’s theory of Qi. Here they have been briefly explained according to the passage’s meaning, without detailing the ritual procedures term by term.

This scripture discusses the relationship between the Qi (vital energy) of Heaven, Earth, and humanity with music. The most revered is the "Imperial Qi" (Diqi, symbolizing Heaven's supreme energy), followed by "Royal Qi" (Wangqi, representing Earth's secondary energy), and lastly the "Ministerial and Subtle Qi" (Xiangqi Weiqi, embodying humanity's harmonizing energy).

Heaven's nobility is incomparable, thus requiring threefold musical reverence. Since Heaven governs both Earth and the human realm, music must reflect the harmony of these three realms. When Heaven, Earth, and humanity are all joyful, all things find their proper place, auspicious signs appear, and manifold blessings manifest. When listening to such music, one must concentrate fully, sit upright, and fill the heart with sincere delight—just as one wouldn't dare harbor improper thoughts before an emperor. Thus Heaven responds, and calamities naturally dissipate.

Earth coexists with humanity, so its reverence requires only half that of Heaven. Humanity, as the harmonizing agent of all things, holds a position below Heaven and Earth. When people are joyful, they perform good deeds and all things are well-ordered; when unhappy, they commit misdeeds and all things suffer. Therefore, one must first bring joy to people to align with the harmonious Dao of Heaven, Earth, and humanity.

The ancient sage-kings governed properly and pleased Heaven, thus enjoying grand music. Now that the Qi of universal peace descends, music should be promoted. However, during years of decline and chaos, music must not be performed—forcing it would defy Heaven's will and invite disaster. This resembles the modern saying "ill-timed"—doing the right thing at the wrong time brings misfortune instead.

This passage from the Daoist Taiping Jing explains that the Qi of Heaven, Earth, and humanity each contain different proportions of good and evil, and that people’s joy should correspond to these proportions. They must not rejoice recklessly.

Plain-language interpretation

Can one be anything but cautious about where all things come from? Well said! So joy of the next lower degree must be reduced another step. The Qi of kingship, associated with the age of kings, falls short of the Qi of emperors, associated with an age of perfect rule; joy must therefore be less.

When there is less goodness in government, joy declines accordingly. It declines because the Qi is weakening and goodness is not abundant, so people dare not let joy become excessive. In the midst of it there is still baleful Qi, so they dare not celebrate fully. It is like a household with seven parts goodness and three parts evil: its members cannot feel entirely carefree, rejoicing without a thought of worry.

With seven parts goodness and three parts evil, goodness is plentiful and evil scarce—but how can one focus only on joy and ignore everything else? Even if people feel joy in their hearts, remembering those three parts of evil makes that joy impure. This is human nature. Only when everything is wholly good and there is not the least cause for concern can there be great joy. Thus, joy belongs with goodness, not with balefulness.

At the next lower degree of joy are the Qi of ministers and lesser officials, which are below the Qi of kingship. In the human world shaped by these, De is at its thinnest, and the state of things is not as clear and bright as that of Heaven and Earth. Joy must therefore be less and more restrained; it cannot compare with the joy of Heaven and Earth.

In the world shaped by the Qi of ministers and lesser officials, evil outweighs goodness in the state, so people dare not celebrate fully. What is called joy in name is, in reality, close to balefulness: because goodness is scarce, joy can only be limited. The reason is that people dare rejoice only in the goodness there, not in its evil. To rejoice in evil is like a petty person with seven parts balefulness and three parts goodness. The three parts of goodness can yield, at most, three parts of joy; the seven parts of balefulness bring seven parts of sorrow and gloom. How could anyone continue to follow joy?

Why is this so? Take ten parts as the measure: the Qi of emperors consists of ten parts goodness. The Qi of kings consists of two parts goodness and one part evil out of ten—roughly a three-to-seven ratio. The Qi of ministers and lesser officials consists of two parts evil and one part goodness out of ten, so evil outweighs goodness. The Qi of emperors is like Heaven: Heaven continually delights in nurturing life, has no wish to harm people, and wishes to give to all things. The Three Sovereigns modeled themselves on this image: wholly good, without evil or any wish to harm people. Heaven was like the Three Sovereigns, and the Three Sovereigns were like Heaven. The highest kind of person has no evil at all and always seeks to do good. Such a person is like Heaven, like a true spirit!

The Qi of kingship is like Earth: Earth constantly nurtures and sustains life and cherishes De, and the Five Emperors modeled themselves on this image. Though Earth nurtures life, it is also said to kill, through withering and flourishing, and through punishments. Thus, the age of the Five Emperors included punishment and killing. The Qi of ministers and lesser officials is like that of humanity: people are not constant…

(If there is a continuation of the scripture, it can be translated next.)

Note: Expressions such as “ten parts as the measure” and “two parts goodness, one part evil” use numbers in the Taiping Jing to represent the proportions of good and evil in the Qi of three kinds of age. The Qi of emperors, kings, and ministers is commonly associated with ideal rule, royal government, and declining ages, respectively. The Three Sovereigns and Five Emperors symbolize sage rulers of antiquity; they are not simply figures in a historical account.

Plain-Language Interpretation of the Scripture of Great Peace

“The patterns of law and number change. The Three Kings embodied them; there is no unchanging law.” The patterns of law and number shift over time. The models of governance embodied by the rulers of the Xia, Shang, and Zhou dynasties were not fixed rules for all time.

“The harmonious Qi changes, sometimes advancing and sometimes receding. Thus high and low are never constant.” Harmonious Qi is always changing. Sometimes it advances; sometimes it recedes. So the relative positions of high and low are never fixed.

“One who harmonizes follows strength when seeing strength and follows gentleness when seeing gentleness. Thus there is no constant method.” Those who know how to bring things into harmony adapt to strength when they encounter it, and to gentleness when they encounter it. They do not adhere to a fixed way of acting.

“The Qi of decline, death, imprisonment, and extinction represents the disorder of the numbers governing all things, which lose their proper patterns of coming and going. The Five Hegemons embodied this: their Qi was chaotic and harmful, so there could be no joy.” The four kinds of declining Qi—decline, death, imprisonment, and extinction—symbolize a disorder in the patterns governing all things, which disrupts their proper alternation and movement. The Five Hegemons of the Spring and Autumn period—Duke Huan of Qi, Duke Wen of Jin, King Zhuang of Chu, King Helü of Wu, and King Goujian of Yue—embodied this chaotic and harmful state of Qi. For that reason, there could be no true joy.

“The nature of Heaven and Earth is to rejoice in goodness, not in evil.” By their inherent nature, Heaven and Earth celebrate good deeds with joy; they never celebrate evil deeds.

“The martial power of Heaven and Earth is used to punish evil, not goodness.” The inherent force of Heaven and Earth is used to destroy evil, never to punish goodness.

“The laws set by Heaven and Earth must not be reversed.” The laws established by Heaven and Earth cannot be defied.

Disciple: “Excellent, excellent! Please explain the deeper meaning of ‘rejoice in goodness.’ I sincerely wish to hear your main points, so that even someone as dull as I can understand completely and never need to ask again. May I hear them?”

Master: “Do you think you still do not understand? I have already offered a brief explanation, but I worry that people in later generations will have been steeped in ignorance for so long that even after reading the scripture they will fail to grasp it, and may instead violate Heaven’s prohibitions. So I cannot help asking about its main points. The parts that are easy to understand have already been explained.”

Disciple: “Excellent, excellent! Your words are just what I had hoped to hear.”

Master: “Good. Sit quietly, and I will explain in detail.”

“In years of supreme goodness and great joy, all things flourish in goodness. Everyone is happy and carries joy in their heart. They long to sing and dance. People quietly love one another and do not fall into strife. Joy arises of itself. Those above and below do not harm one another; they all share in joy. Thus joy arises from goodness, and goodness is celebrated with joy. Heaven has caused things to unfold naturally in this way.”

In years of great good fortune and joy, all things bring forth goodness. Everyone is happy and keeps joy in their heart, eager to sing and dance in celebration. People quietly care for one another and no longer fight. Joy arises naturally, and those above and below do not harm one another; all share in happiness. So joy grows from good deeds, and good deeds are celebrated with joy. This is the natural way Heaven has set things in motion.

“Excellent, excellent! In years of great calamity, not one thing is good. Everyone suffers hunger and cold; they wail and weep, and harm one another. Quietly, sorrow, bitterness, and resentment arise within them. Their hearts have no joy—how could they sing, dance, and celebrate? Joy quietly dies away and is cut off. Thus in years of calamity and ill fortune there is no joy. Heaven lets everything naturally come to nothing. This is clear proof that Heaven does not celebrate evil with joy.”

The opposite holds in years of great calamity: nothing in the world is good. Everyone suffers hunger and cold, cries out and weeps, and harms others. Sorrow, bitterness, and resentment quietly grow within them. Their hearts have no joy—how could they sing, dance, and celebrate? Joy quietly withers and vanishes. Thus, years of calamity and ill fortune have no joy: Heaven allows everything to naturally come to nothing. This is unmistakable proof that Heaven does not celebrate evil with joy.

“Therefore, joy arises to celebrate goodness, while martial force is brought forth to address calamity.” Joy arises in response to good deeds, while martial force—punitive power—is used to confront evil.

“Thus, when the ancient emperors were about to flourish, they received signs corresponding to joy and goodness; when they were about to decline, they received signs corresponding to evil.” Therefore, when ancient rulers were about to prosper, signs of joy and goodness appeared in response; when they were about to fall into decline, signs of evil appeared.

“This is the natural law.” These are all laws of nature.

“Thus, joy gives rise to goodness, and goodness gives rise to joy; evil gives rise to martial force, and martial force gives rise to more evil; Wuwei (non-action) gives rise to joy, and joy gives rise to Wuwei; martial force gives rise to disorder, and disorder gives rise to martial force; joy gives rise to song and dance, and song and dance give rise to joy; evil gives rise to sorrow and suffering, and sorrow and suffering give rise to more evil.”

“I have set these words down for people in later generations, so they may reflect on them.” I have written these words for people of later generations, so they can think carefully about their meaning.

“That is as far as I will go for now in explaining the essentials of joy.”

“Excellent, excellent!”

Music using the five tones should be played and set in motion at the proper time. In their proper sequence, they allow the heart and mind to link Heaven, Earth, and humanity—the Three Powers.

Only in this way can peace be achieved: calamities and wickedness are swept away, and an auspicious, harmonious Qi gathers. From this, the essential teaching of the Great Dao is revealed.

The five tones are the ancient musical notes gong, shang, jue, zhi, and yu. They were understood to correspond to the seasons of Heaven and Earth and to the body’s five organs, serving as a medium between humanity and Heaven. “Set in motion” means performing the tones and activating their rhythms so that they accord with the workings of Heaven and Earth. The Three Powers are Heaven, Earth, and humanity; their harmony is central to the Taiping Jing’s vision of peace. The “essential teaching” refers to an important method or key principle—in this passage, the principles of governing and cultivation revealed through harmony achieved by the five tones.

This passage comes from a section of the Taiping Jing on music and the attainment of peace. It emphasizes harmonizing the Three Powers through the five tones, dispelling calamity and bringing harmony. It reflects early Daoist ideas of “communicating with the spirits through music” and “bringing about peace.”