《太平經》Vol. 119

Three Become One: Instructions on the Number Five of Yang Fire (212)

A person of the deepest ignorance wishes to ask a question: The Way of Heaven should by nature contain all things and make room for all things. Why, then, is Heaven so quick to use punishment?

Excellent! Your question goes straight to my heart. I have always delighted in your words: they often stir my thoughts and bring my Dao to life. If you could not ask questions like this, who else could? The Way of Heaven has long been cut off, blocked, and unable to flow freely. Heaven suffers greatly from this, and I have been oppressed for a long time, with no one to whom I could speak. The Way of Heaven has therefore been out of balance for a long time. Year after year, up to the present, Heaven’s cycles have brought forth a sage to speak fully and cure this affliction. So the Perfected One came of his own accord to meet me, and at last I was able to give Heaven’s message through him. Your questions have always reached deeply into Heaven’s intent. Sit at ease, and I will explain everything to you.

I wished to remain silent, fearing Heaven’s might. But your question makes me wish to speak; nothing can be concealed. Does the Perfected One understand this too? Yes, yes. You understand.

The reason Heaven wishes to bring forth and nourish all things, yet is also quick to harm and injure them, is that the Way of Heaven always contains three shaping Qi: the first delights in giving life and is called Yang; the second delights in bringing things to completion and is called Harmony; the third delights in killing and is called Yin.

Thus, Heaven governs birth, human beings govern nurturing, and completion is called killing—killing in order to store away. Heaven, Earth, and humanity share in this work, each depending on the others: without Yang, nothing is born; without Harmony, nothing is completed; without Yin, nothing is killed. The three rely on one another as a single family and together bring all twelve thousand kinds of things to completion. Yet the beginning and end of the Way of Heaven lie at the center.

Since the Way of Heaven first arose, its great cycle has turned and returned, and now belongs to humanity and to Yang. Yang delights in life and abhors killing. For life to be born, things must be joined in joy, become one in purpose, and give life to one another. But if killing Qi is present within them, it injures them, and they cannot give life to one another.

If you wish to know this for certain, consider a child in the womb: even the slightest harm must not injure it and cause its death. If it dies and cannot be born, one person is lost. This is injury upon injury, without end; in time, the lineage will be cut off, with no future generations. The same is true of a family.

A Plain Language Interpretation of the Taiping Jing

(Summary of the preceding passage) The old line of transmission has already been cut off. So what is especially urgent now is to stop using punishments to kill and injure people. The Dao of Heaven has never acted this way as a matter of course. The situation is now more pressing: the Perfected One must distinguish and explain things with greater care, so that people of the later ancient age may truly awaken to the Dao of Heaven. Heaven no longer wishes people to kill and injure others at will. The Perfected One must speak more plainly because ordinary people who follow the Way often learn only the words and show off their cleverness in speech. So the Perfected One must explain once more: using punishments will bring Heaven’s signs and retribution.

Jiazi marks the “Heavenly Correct Beginning,” the proper starting point of Heaven. It falls on the winter solstice, when Yang Qi first returns and, having reached its root, begins again. Yichou marks the “Earthly Correct Beginning,” when all things put down firm roots. Bingyin marks the “Human Correct Beginning,” at dawn, when people rise early, open their doors, and go to work. These are the beginnings of Heaven, Earth, and humanity: the moment when all things first establish their roots.

What is born first belongs to Yang. Yang is the root of the original Qi of Heaven, Earth, and humanity. Thus Qian, Kan, Gen, and Zhen lie in the northeast; harmony lies between Kan and Gen. Yin and Yang join and give birth to life at the center. That is why, in pregnancy, the head is below and the feet above, the fetus lies in the middle of the abdomen, and “the subtle” — the finest stirrings of life — lies beneath the center of harmony. The union of Yang occurs first and is the first to emerge. Even when form and Qi are cast elsewhere, they still originate in the place where the three Qi of Heaven, Earth, and humanity were first born, the source from which all things begin anew. Between above and below, no murderous force of punishment should come between.

Virtuous Qi and Yang Qi must be properly established so that all things can grow in harmony. If an ominous force lies between them, it will harm people, so the force of punishment must be driven out. Now the Dao of Heaven is completing a great cycle and changing over; at the start of this renewal, pure Yang Qi governs the seasons above and below. Punishment must therefore be ended without delay. Heaven is also called Shen, and Yang is also called Shen; that is why Heaven now sends Shen to govern humanity.

The Perfected One must understand that the scriptures accord with the Dao of Heaven. From now on, whoever defies the scriptures and continues to delight in killing through punishment will be examined by Heaven. People in the world will oppose such a person more and more urgently, and Shen will examine them day after day. Though Heaven and Earth are in different places, they plan together with one heart. Though ghosts and spirits do not belong to the same family as human beings, they too plan together with one heart. This is because the Qi of peace is about to arrive.

The first Qi of Heaven begins anew above; the first Qi of Earth begins anew below; and the first Qi of humanity begins anew at the center. These three Qi are now being born together. None wishes to see the cruel, evil, and ominous force of punishment; all wish to see joy and gladness. From now on, then, Heaven and Earth alike rejoice in ending punishment. Does humanity understand this?

(The disciple) said, “Yes, yes. I, a foolish and unenlightened student, thought that…”

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

Heaven moves swiftly; people do evil. They thereby violate its prohibitions and incur calamities such as punishment, killing, and injury. If people act rashly and do evil, they violate Heaven’s prohibitions and bring calamities upon themselves, including punishment, killing, and injury. People often do not realize that Heaven, Earth, and humanity exist within a primal Qi (vital energy) much like that of a womb. This is the foundation for all things to renew themselves and return to their origin.

Hearing the Celestial Master speak of this, you are greatly alarmed and distressed. If you know alarm and distress, you may be said to have awakened to the meaning of the Dao of Heaven. Excellent! Those who understand what is at stake should observe this admonitory text. Take care never to violate it, lest you bring harm upon yourself. “Yes, yes. I would not dare; I would not dare.”

When you hear the Celestial Master speak this way, you are deeply alarmed and uneasy. Your awareness of that alarm may be called an awakening to the meaning of the Dao of Heaven. Excellent! Those who understand should observe this admonitory text and never defy it, lest they harm themselves. The disciple answers repeatedly: “I would not dare; I would not dare.”

Go and circulate this text with due reverence. All people who study should consider their own well-being and strive to follow the Dao of Heaven. “Yes, yes.” These prohibitions from Heaven have now been revealed; do not keep them hidden. “Yes, yes.”

The Celestial Master tells the disciple to go and circulate the admonitory text with due reverence. Everyone who studies should consider their own well-being and make every effort to follow the Dao of Heaven. The disciple agrees. The Celestial Master then brings out Heaven’s prohibitions and orders that they not be concealed. The disciple agrees again.

The disciple asks: Why does the Dao of Heaven designate the present as the Great Cycle and the beginning of the origin, and on that basis recalculate the great cycles and correct the texts?

The disciple asks: Why does the Dao of Heaven take the present as the Great Cycle and the beginning of the origin, and use it to recalculate the great cycles and correct the texts?

The Celestial Master replies: How well you have asked! Your question accords deeply with Heaven’s intention. Now is the time when the Five Yangs are rising, and the Five Fires are beginning to take effect.

The Celestial Master praises the question: It is well asked and accords with Heaven’s intention. The present is a time when the Five Yangs are rising and the Five Fires are beginning to manifest their power.

Fire is the highest of all things. In Heaven it appears as the colors of the sun and moon: fire is red, the same color as Heaven. Heaven is red, and fire is red as well. Red is called the color of Shen (spirit). Heaven and Shen flourish without end; through red, they attain the origin of all things.

Fire is the most exalted of the elements. In Heaven, it appears as the color of the sun and moon: fire is red, like Heaven itself. Heaven is red, and fire is red too. Red is known as the color of Shen (spirit). Heaven and Shen flourish continually, and through red they reach the origin of all things.

For this reason, the eleventh month is the beginning of the year according to Heaven, and the same is true in Heaven above; therefore the Qi of things at this time is red. Red signifies that the sun’s Qi has begun to return to its origin. The nine Qi belong to Jia, and Zi is the foremost and highest of the six Jia.

That is why the eleventh month is the beginning of the year according to Heaven, and why the same principle applies in the heavens above. At this time, the Qi of things is therefore red. Red also signifies that the sun’s Qi has begun to return to its beginning. The nine Qi belong to Jia, and Zi is the foremost and highest of the Six Jia.

Jia represents Jing (essence) and the heart of all things. Thus Jia first emerges from the position of Zi, and above it appears as the Heart Star. The spirit of fire is therefore the human heart.

Jia represents Jing (essence) and the heart of all things. Jia is thus the first to emerge from the position of Zi, and above, it corresponds to the Heart Star. The spirit of fire is the human heart.

The human heart is sacred because the heart of a sacred person is supremely noble, true, and good. The sacred heart can initiate and create all things, serving as their original source and first principle. Therefore, the sacred method begins entirely in the heart, and nothing cannot be explained.

The human heart is sacred because the heart of a sacred person is supremely noble, true, and good. It can initiate and create all things, serving as their origin and source. Thus the sacred method begins entirely in the heart, and there is nothing it cannot explain.

When red is at its height, it is Heaven, the sun, and the heart. Heaven, the sun, and the heart are always bright; nothing escapes their illumination and scrutiny.

When red is at its fullest, it manifests as Heaven, the sun, and the heart. Heaven, the sun, and the heart are always bright, illuminating and observing everything.

From now on, those who follow this Dao will be free of every kind of treachery and wickedness.

Therefore, from this time onward, those who follow this Dao will put an end to treachery and wickedness and leave them behind.

Yang is born in darkness. Thus Yang Qi rises in the north and emerges in the east, flourishes in the south, and wanes and fades in the west. Such is the way of Heaven.

Yang comes to life in darkness. For this reason, Yang Qi rises in the north, emerges in the east, reaches its height in the south, and wanes in the west. This is the way of Heaven.

“Excellent! I would like to know: why must the Yang that is now coming to life be born in darkness?”

The disciple says: “Excellent! I would like to ask: why does Yang Qi, as it comes to life, have to be born in darkness?”

All things that are born return to their roots. Yin and Yang must come together in order for life to emerge. Thus whatever is about to be born returns to its beginning. When Heaven and Earth first arose, before they had divided, there was no distinction between above and below; the sun, moon, and Three Luminaries were above,

The Celestial Master replies: All things that come to life return to their roots. Yin and Yang must join for life to emerge, so whatever is about to be born returns to its beginning. When Heaven and Earth first arose, before they had separated, there was no distinction between above and below; the sun, moon, and Three Luminaries were above, …

(The remaining fragment, if any, would likely continue to discuss the origin, the Great Cycle, and the generation of life through the union of Yin and Yang. In commonly circulated editions, the final sentence appears to describe the primordial chaos before Heaven and Earth were divided.)

Note:

This passage links the eleventh month as Heaven’s new year, the color red, fire, the sun, the heart, Jia, and Zi in a system of correspondences between the cosmos and the human body. It urges readers to refrain from killing, follow the Dao of Heaven, and regard the heart as the sacred source. It also explains the astronomical and calendrical idea that Yang Qi “is born in darkness, rises in the north, and emerges in the east.” Specialized terms such as Celestial Master, Six Jia, Five Yangs, Five Fires, and Heart Star are explained briefly in keeping with the context, without changing their meaning.

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

This passage says that within the deep, primal chaos, things appear to have no order. Yet within it there are inherently above and below, left and right, inner and outer, Yin and Yang. They support one another without separating. Only when Yin and Yang hold fast to each other do the myriad things begin to come into being. This generative power is profound and vast, and does not impose rigid divisions. Once the head and feet are both formed, how could anyone fully explain how Yin and Yang first came into being?

That is why people today, when they undergo transformation or give birth, go to places that are dark and quiet. Heaven intends this to keep people from forgetting their origin. At the beginning, people received the laws of Heaven and Earth; these came first. Heaven wants people not to forget this root.

The disciple said, “The Celestial Master has spoken well. Now I understand the order within it. Your explanation is clear.” He then asked, “Why are Yang and Fire especially paired as a ‘group’ (wu)? Those who practice the circulation of Qi (vital energy) each have their own fivefold correspondences; Fire is not the only one. Metal and Fire are the closest pair, and the Red Emperor stands foremost. Is this not what the Heavenly Strategy Text says? Bing-wu and ding-si are the ‘ancestors and origins’—that is, the first and foremost—so the scripture calls them the ancestors and origins.

“All things begin from the ‘red heart.’ The heart can perceive clearly and know things; Yang also rises within Yin, and this too is clear perception. Thus Water appears dark on the outside, yet is bright and perceptive within, containing Yang essence at its center. Yang rises in the north, Yin in the south. In the eleventh month, the ground below grows warm; in the fifth month, it grows cold. When Yin and Yang first arise, why do they do so within the Earth rather than in the sky?”

The master said, “A good question. Earth is the mother, and the father acts upon the mother, so this happens within Yin. Yang essence has the same beginning, yet its source is in Heaven. Yang’s first transformation is Qi: subtle and difficult to see. It enters Yin and only then takes form and becomes perceptible. That is why the account records what happens within Yin but not Yang. The same is true when Heaven sends down rain and snow. In the way transformation is enacted, only what can be seen is described. Can the subtle essence bestowed by Yang be seen?”

The disciple again spoke well, though he could not fully grasp the true meaning. The master had intended to explain it in detail for the perfected person, but feared that the great form of the Way of Heaven would be revealed, and so did not tell him. He also worried the perfected person might resent him. It is difficult for those who serve as teachers and leaders to be approached. Sitting at ease, he offered the disciple a brief explanation: “When Heaven sends down rain or snow, at the moment it is formed, it is only breath. Yin and Yang must come together and interact before it is bestowed in visible form. At that moment, the Qi of Heaven descends and the Qi of Earth rises; they join in their interaction, and so rain and snow take shape.”

These phenomena, though visible—for example mountain collapses and clouds rising—can be seen with one’s own eyes and discussed; why then are invisible matters so? I was perplexed in my heart yet dared not ask; now I put all my doubts into words. The disciple is not lacking in humility; if one does not ask, there is no way to know the principles within. One truly ought to ask clearly and need not harbor doubts.

Very well, I will explain a little to you. These principles are vast and without end; one cannot pursue every point to the bottom. Abnormal rain and clouds, and mountains crumbling, all arise when yin qi surges in anger and cannot restrain itself, injuring yang qi and bringing perilous change—they are not auspicious signs. They harm the Way of heaven and earth in generating and transforming life; they come from yin qi losing its proper balance. As for the harm yin causes, do not press the question further. For one who has attained the Dao (Realized Person), even the Way of heaven cannot be seen through entirely, still less can everything be spoken outright. You yourself must grasp the meaning. Good, good—I take my leave now.

The Three-Person Formula of Dao’s Blessing, Section 213

The Realized Person bowed again and respectfully asked the Celestial Master: “When the qi of Great Peace arrives, what sort of person is suited to cultivate the Dao, and what sort is not?”

The Celestial Master said: “Well asked. Whether the Dao and a person accord is like wind and rain: one who wishes to cultivate the Dao is a suitable person; one who does not wish to cultivate is not. One who, in practice, attains passage without great strain is suitable; one who cannot attain passage no matter how hard they try, with no achievement all day long, is not. One for whom cultivating the Dao brings good fortune and not cultivating brings peril—such a person is suited to cultivate. Some people, even without cultivating the Dao, remain safe and free of illness on their own; for them there is no need to force the matter. One who, after beginning cultivation, instead suffers illness and pain is not a person suited to the Dao.

“Moreover, when ordinary people nurture themselves, they must discern carefully. The Dao is the warrant held by the upright; matters of illness and demonic haunting may become paths of evil, or means by which robbers harm good people. Some seem about to enter the right path, yet turn instead to rage at others and quarrel. For such people the right path brings peril, while not doing good brings temporary peace. Therefore one cannot fail to discern these situations with care. One who refines oneself with care: gaining the Dao brings good fortune, losing the Dao brings peril. Matters touching life, death, and allotted fate cannot be changed lightly by oneself; one must weigh them with caution.”

The Realized Person said: “Well said, well said. This dull person has understood.”

The Celestial Master continued: “Since the Realized Person has asked about difficult matters, I will tell you a vital principle of the Way of heaven: if one would long uphold my Dao, one should delight in the Dao, delight in De (Virtue/Power), delight in benevolence, and single-mindedly seek the preservation of life, not clinging to worldly affairs. Those whom the Dao can long sustain are precisely people of this kind. As for those inferior to this, my Dao cannot long sustain them. Why is that?”

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

Question: The human way ought to cover everyone without exception. Why, then, does it favor only these three kinds of people and not others?

Answer: A good question—you have touched on the heart of the matter.

When the Great Dao (the Way) appears, everyone receives its grace. Even plants and trees are transformed for the better, become useful, each finds its proper place, and each lives out its allotted years. But people without Dao, De (Virtue/Power), or benevolence cannot be sustained for long. Why? Simply because they do not love Dao, De, or benevolence.

Question: Why, then, can people who love Dao, De, and benevolence be sustained for long? Please explain the reasoning.

Answer: You ask about the essential principle. Listen carefully, and I will explain it point by point.

These three kinds of people—those who love Dao, those who love De, and those who love benevolence—each have a destiny belonging to one of the “Three Orders”: the destiny of those who love Dao belongs to Heaven; the destiny of those who love and nurture De belongs to Earth; and the destiny of those who love benevolence belongs to humanity. The three accord with the order of harmony between Yin and Yang, and each is recorded in Heaven’s registers. That is why the gods above say, “Our documents can sustain them for long.”

Those who do not practice these three things have no entry in the registers, so the documents cannot sustain them for long.

Now the Qi of Great Peace has arrived, and there is no treachery or selfishness. For this reason, wicked people are no longer sustained for as long as they were before. I would be glad to hear more.

Answer: In former times of internal disorder, when treacherous and wicked Qi emerged, it could sustain treacherous and wicked people for a long time, but could not sustain good people for long—because then harm was plentiful and goodness scarce. It was like the arrival of bitter cold, which weakens warmth. Now that upright Qi has arrived, it cannot sustain treacherous and wicked people for long. This is like the arrival of Yang Qi, which makes Yin Qi disappear.

When red Qi appears above the sun, it is the sovereign essence of Fire. Fire’s sovereign essence becomes radiance; above, it is the sun. The sun can expose treachery and wickedness, so it is said that people “cannot do wrong.” Thus, it does not tolerate evil people.

Furthermore, Dao governs birth, De governs nurture, and benevolence governs the application of care. Thus, in spring, love gives rise to life; in summer, things are nurtured; and humanity applies care to govern and nourish the growth of all things. The sun’s work of giving life, nurturing, and helping things grow requires the greatest exertion of care. That is what this means.

Question: Excellent, excellent. I, a foolish student, once again receive your teaching. Please explain another matter.

Answer: Sit at ease. I will explain one more matter: Among those who study the Dao, those of the greatest capacity are in Heaven, those of middling capacity are among the divine spirits, and those of lesser capacity are among…

(The passage continues with “those of lesser capacity” and other matters; the surviving scroll breaks off here.)

Note: Terms such as “Three Orders,” “registers,” “Qi of Great Peace,” “red Qi,” and “Dao gives life, De nurtures, and benevolence applies care” are retained in keeping with the Taiping tradition of thought, with brief explanations added in context. Their original meaning has not been altered.

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

At the human level, this is expressed on the smallest scale.

The second matter is learning De (Virtue/Power). On the grand scale, it is in Heaven; on the middle scale, among the spirits; on the small scale, in human beings.

The third matter is learning benevolence. On the grand scale, it is in Heaven; on the middle scale, among the spirits; on the small scale, in human beings.

The fourth matter is learning righteousness—or, for an official, keeping to the duties of one’s position. On the grand scale, it is in Heaven; on the middle scale, among the spirits; on the small scale, in human beings.

The fifth matter is delighting in the accumulation of wealth and property and building up a large estate. In Heaven, this counts as “much”; among the spirits, as “a little much”; and in human beings, too, as “a little much.”

These five kinds of conduct, whether on a grand, middle, or small scale, all come down to this: return one’s nature and life to Heaven, one’s De to Earth, and one’s benevolence to humanity.

Hold fast to these three principles. Cultivate yourself with a worthy heart, good intentions, and deep reflection, and your person can reach fulfillment. Accumulate De, and Shen (spirit) will arise of its own accord. Hold fast and nurture it, and the Dao (the Way) will come to fulfillment by itself. Delight in caring for your person, and it will flourish.

The Way of Heaven makes no distinction between those it favors. It simply bestows good fortune or calamity according to a person’s good conduct.

Heaven therefore puts the Dao into motion by its own power, making one complete circuit each day. Why a full circuit? All things grow by following the Six Jia, the Five Phases (Wood, Fire, Earth, Metal, Water), and the four seasons. If even one Qi (vital energy) fails to arrive, things are incomplete; their growth is deficient and out of balance. A ruler or a parent who cannot bring things into balance commits a serious fault. Thus Heaven completes a circuit each day, personally attending to the process and bringing it into order.

To attend to the process in person is like this: Zi belongs to Water, but it has only the Qi of Water. The Qi of the Five Phases has not yet completed its circuit, and the Qi of the four seasons is not yet present in full. So Heaven turns through the cycle, attending to each stage: add Jia to Zi, and there is the Wood phase and the Qi of spring; add Bing, and there is the Fire phase and the Qi of summer; add Wu, and there is the Earth phase and the Qi of the center between the four seasons; add Geng, and there is the Metal phase and the Qi of autumn; add Ren, and there is the Water phase and the Qi of winter.

Only when the five phases have completed their circuit and the four seasonal energies have fully appeared can all things come to life.

Heaven and Earth bring their transformations about evenly. When high and low, great and small, are treated alike, there are no disputes. Only then can one serve as a ruler or a parent.

When people practice the Dao, De, and benevolence, they should follow this method. Only then will they accord with Heaven’s intention. They must not act rashly or treat themselves lightly.

If this is the pattern of the Way of Heaven, how much more should it guide human beings?

Therefore, the highest kind of person follows the Way of Heaven; the middle kind follows the De of Earth; the lowest kind follows the benevolence of humanity. Anything below this no longer belongs to the human realm. It is of the same kind as birds, beasts, and plants, and has no enduring allotment of life.

After receiving my writings, the Perfected Ones (those who have attained the Dao) should reflect deeply on their essential meaning. If their circumstances are not right and their virtue is insufficient, they cannot resonate with Heaven or be in harmony with it, and so they cannot share my purpose or work together with me. Anyone who acts against the intent of my writings becomes an object of Heaven and Earth’s resentment and hatred, and I cannot tolerate them either. What my writings condemn and reject is indeed what should be condemned and rejected. The Perfected Ones must be cautious: entrust the scriptures to Superior Persons (those of lofty virtue who can embody the Great Dao), then have them made known through the county officials so ordinary people may see them too. From this time onward, the Way of Heaven is no longer as it was in ancient times. Good! Good!

Above: A guide to distinguishing when the Taiping writings should and should not be circulated.

(This explains how the Taiping writings should be transmitted and used, and the key principles for deciding when it is appropriate or inappropriate to make them public.)