《太平經》Vol. 39

The Scripture of Great Peace (Taiping Jing), Juan Thirty-Nine through Juan Forty, Section Four (Juan Three and Juan Eighteen are missing from the original): Shou San.

Instructions for Explaining the Master’s Written Charge (Jie shi ce shu jue), Number Fifty.

The Zhenren, a person who has attained the Dao (the Way), observed the rites and kowtowed twice, saying respectfully: “I have a question and wish to ask you to explain it. Earlier you bestowed on me, foolish and ignorant as I am, a ceshu, a written charge, ninety characters in all. I carefully took it back to a quiet room and turned it over in my mind for many days on end. My aptitude is dull. I pondered it day and night and did not dare to slacken. I exhausted my mental powers and still could not grasp its meaning. I earnestly beg the Celestial Master (Tianshi) to take pity on me, who do not understand, and to explain it in full, so that I may keep it firmly in memory from generation to generation.”

The Celestial Master said: “A good question! Your question may be said to concern Heaven and human beings. Very well—listen carefully, and I will set out all of its essential meaning for you.

“The character wu has eleven strokes. The character ming may be explained as zhi, ‘to stop.’ What is called shi, ‘master,’ refers precisely to the master of the shenren, the divine persons, of August Heaven. Yue means spoken words. Commissioned by Heaven’s command, I present a statement upward, and I have personally seen that the Mandate of Heaven has sent me down to explain in detail, for rulers and for the common people, the calamities caused through successive ages by chengfu—the sins and disasters left behind by ancestors and borne by later generations.

“Wu means ‘I,’ and this ‘I’ is precisely the shenren whom Heaven has urgently dispatched. Now Heaven holds that the disasters of chengfu have already spread in every direction and have long had their roots. All who afterward governed the world were affected by them. They lost the Dao of ordering the age and could find no way to bring the calamities to an end, and so they harmed one another, and the harm was extremely deep. Heaven therefore regards this matter as a grave cause of anxiety.

“Zi, ‘written character,’ means that I now set forth the accumulated writings of the celestial scriptures. Shi, ‘ten,’ indicates that these writings wholly accord with the true and trustworthy principles of the Dao of Heaven. They are perfect and complete, without any error, and not a single sentence deceives. The many worthy persons who obtain these writings ought to ponder them deeply: their ancestors all bear chengfu. So long as recitation does not cease, the disasters caused by chengfu, whether great or small, will gradually be eliminated.

“Yi, ‘one,’ is the key to this Dao, and cultivation should begin with shouyi, guarding the One. If one guards the One and does not abandon it, a person will grow clearer day by day and will gradually be released from deep and heavy confusion.

“Ming may be explained as zhi, ‘to stop,’ and zhi also has the sense of sufficiency and completeness. What is called sufficiency refers to carrying something out and putting it into practice. Those who cultivate this Dao, if only they persist, will find their understanding growing ever clearer, and they will no longer be foolish and benighted.

“Shiyi, ‘eleven,’ refers to the shi, the scholars. Ming, explained as zhi, also refers to the color red. That is to say, when red Qi (vital energy) obtains this Dao, it becomes still more flourishing and powerful, radiant and manifest. Zhi is also the root of the sufficiency of the myriad things: when the myriad things first come to life and sprout, they first spread out their roots and grow by virtue of the sufficiency of that root. The method of practicing this Dao is to return to the primordial Qi, so that Heaven and Earth extend their care.”

A Vernacular Reading of the Taiping Jing

The Heart holds the highest place and is supremely good. For this reason, it is called the Way of the Supreme Sovereign: the way by which the most sagely rulers of antiquity governed the state and cultivated themselves.

Bingwu and Dingyi are the years of origin. Bingwu and Dingyi belong to Fire and are red in color. Bingwu is pure Yang, while Dingyi is pure Yin. Yin and Yang govern harmony and union. Whenever the Qi of Yin and Yang is discussed, all things should be brought back into harmony between Heaven and Earth. From this, the world will flourish.

Acting means helping the ruler eliminate dangers and harms, promote what is beneficial, and remedy what is harmful. Origin means what came before and symbolizes the Virtue of the Three Sovereigns. Beginning means returning to the roots and the original state. Thus, practicing this Way should enable one to return to the realm of the Supreme Sovereign.

Four mouths govern affairs, and the myriad things are set in order. The number four joined with a mouth refers to speech. Those who recite and speak this book every day obtain the words of the Heavenly Orthodox Scripture. If they grasp its deepest meaning, they will accord with the heart of Heaven above, enabling all things to find their proper place and no longer fall into disorder. This is why it says that the myriad things are set in order.

“The child’s turban uses a horn to govern its right side” refers to the method of reciting the words. If one keeps reciting this book, everything will be put right at dawn. One will receive Heaven’s intent and remain joyful, without further hesitation or delay.

“The submerged dragon: do not use it”—the word yu marks the cycle. The submerged dragon refers to the beginning of the return of heavenly Qi: the year of Initial Nine and Jiazi, on the day of the winter solstice. At this moment, Heaven and Earth begin anew. The dragon is the spirit of young Yang Wood in the east. Thus, the Way of Heaven emerges through Wood and gives rise to the course of Fire. Whatever is about to flourish must first have its gates opened.

When the Perfected arrives at the appointed time, at the full moon, they bring forth this book. It should be cast into a place of illumination. Opening means to clear, open a passage, and reach through. Open the south to further regulate and free the flow of Yang Qi, and dispel the calamities arising from inherited burdens. Submerged means concealed: the Way has already gone forth, yet turns back and hides itself.

Do not means “dare not” or “not yet”: those who first see the text do not yet know how to put it into practice. Use means to govern and to act. Today, Heaven intends this book to be used to eliminate calamities. It emerged in a Mysterious Jia year. At that time, the ruler could not yet probe the book’s meaning deeply enough to know how to use it. Hence the words “do not use it”: one sees the signs of Heaven but does not yet dare to trust them fully, follow their example, and put them into practice. Those who trust and use it will see their affairs take effect and receive a response. This is clear proof: the response comes because they accord with Heaven.

The phrase “yu marks the cycle” means this: zi is called “Flaming Jia”; it signifies Heaven, the guiding cord, and Yang. Yu refers to the child, Water, Yin, and the guiding thread. Thus Heaven and Earth always join their guiding cords in Mysterious Jiazi.

A Plain-language Interpretation of the Taiping Jing

This passage is mainly about how Heaven sends down the “true scripture,” and how a virtuous ruler can use it to establish sound principles of government. When the people uphold truth and abandon evil, they can live long, escape calamities inherited through chengfu, and enjoy a world as peaceful as Chang’an.

The scripture’s appearance and the principles of government

When this classic first appeared in the world, a virtuous ruler could use it to restore order and govern the realm. That is why the text uses the word “xu” (恢), meaning the principles that hold things together.

The “Heavenly Book of the August Sovereign” descended from Heaven. A virtuous ruler promulgated the true scripture among the people and used the right way, like a cord, to cut through what was false and evil. The text also takes the sexagenary cycle as its beginning and its sign: since the birth of all things begins with “jia” as the first and “zi” as the root, the scripture appears in the order of the “upper jiazi.”

Who can gain longevity: emperors and those who follow the Way

Those who encounter and follow this scripture can live long lives. Here, “person” refers specifically to the emperor. There are also people of superior De who readily awaken: they follow the Way and uphold this book. Guided by the auspicious signs described in the text, they do not doubt the Way of Heaven. Those who grasp its meaning deeply gain longevity.

“Longevity” means living out one’s natural span; “long” means attaining what has no end; “lasting” means remaining for a long time.

Empty display and the calamities of chengfu

Living between Heaven and Earth means simply being alive. But to live for a long time in this world, one must learn the true Way.

Empty display and hollow words cannot help people endure. The many calamities of chengfu and the accumulated blame that gathers around people all arise from a Way without a real core. Heaven therefore intends to put an end to them.

Governing the realm, upholding truth, and the prospect of becoming an immortal

In a state of a million people, the Way of immortality, too, may be within reach. “Governing” means setting the Way straight. Heaven uses this book to set the hearts of the worthy in order, so that each may treat illness—whether of the body or of the state—and uphold truth while casting off evil.

The phrase “immortality may be within reach” means that once the world hears of the true Way, people will come together in unison to assist a virtuous ruler. Governing by the true Way is a method for keeping people alive; that is why becoming an immortal may also be within reach.

Those who are skilled at treating illness must not deceive. Most people are foolish and do not look after their own interests. They often deceive themselves into thinking they are putting things right by relying on false and evil writings. This is deeply unjust, and instead they suffer severe punishment from Heaven and incur a grave burden of chengfu. Heaven therefore urges people to discard hollow display and uphold what is true, striving to put it into practice day and night, so that everyone benefits in their own life and no longer deceives themselves.

“Joy in Chang’an”: an image of peace under the Great Peace

“Joy in Chang’an”—what could bring greater joy than the descent of the August Sovereign of Heaven and the Qi of the Great Peace?

The particle “hu” expresses praise for a De that is outstanding and unmatched. “Long” describes those who follow this Way: their De is good, enduring, and without end. “Safe” means no longer facing danger or destruction. Those who follow this Way are freed from the punishments of chengfu carried by Heaven and Earth. They dwell in an expansive and boundless Chang’an, without further worry.

A “market” is a place where people from across the realm gather. The phrase refers to the people of the state flourishing in great numbers, gathering like clouds—like the dense population of a great city.

Here, chengfu refers to the way later generations bear the consequences of their predecessors’ wrongs. “Auspicious signs” refers to textual accounts of omens from Heaven that signal good or ill fortune. “Chang’an” here often evokes a peaceful capital and a realm free from calamity; it is not limited to the place name’s literal meaning.

This scripture primarily discusses the importance of following the true Dao (the Way) and how to achieve governance of the world and longevity through studying and practicing the heavenly Dao.

The text first states that those who can act in accordance with the true Dao are those who align with the heavenly Dao. If one fully follows the teachings of the scripture, they will receive the protection of the Dao, attaining great fortune and avoiding calamities. "The Western One" refers to the need for every individual to hold the true Dao within their heart. "The Sovereign" signifies that if an emperor governs according to the Dao, the nation will flourish, and his rule will be perfect and complete. "The Mother" symbolizes longevity, enduring like the gods, as cyclical as the four seasons.

The scripture then employs numerical metaphors: Nine represents the ultimate, meaning those who fully embody these principles will have De (Virtue/Power) that penetrates the workings of heaven, earth, Yin-Yang, and all things. Ten signifies perfect correspondence, requiring no excessive embellishment. "Characters" refer to celestial patterns flowing above and below, pervading all places. "Transmission" implies sincerity, so one must be cautious in passing on these teachings. "Square" denotes uprightness—those who uphold this Dao should swiftly impart it to virtuous rulers, as this can dispel disasters and make governance more just. "Scholars" are those devoted to the Dao with single-minded focus; their hearts are upright, making them receptive to instruction and capable of spreading these truths.

The latter part presents a dialogue between a disciple and the Celestial Master (Tianshi). The disciple expresses that each question brings great insight but dares not speculate recklessly, for even sages and worthies consult teachers when in doubt and should not insist on unfounded claims. The Celestial Master praises this humility, noting that great scholars lose nothing by remaining modest. Finally, the disciple asks: Since ancient and modern sages all had teachers, and now the Celestial Master’s Dao is complete, from whom should one learn? The Celestial Master commends the question as insightful but reveals that even he began his studies from the fundamentals.

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

Scripture (Continued Dialogue)

More than one disciple came to ask the master for guidance. Only after following the Dao for a long time and cultivating De can one align with Heaven’s will and know what Heaven wishes to say. Heaven’s messenger and the essence of the sun came to inform me, so I speak on Heaven’s behalf. That is why I take Heaven as my teacher. Even if a Perfected One advised me not to speak carelessly, I would not dare pass on these words recklessly; otherwise, Heaven would surely punish me. You know how grave these words are, don’t you, Perfected One?

(The Perfected One:) Be cautious.

(The disciple:) Yes, yes. Whenever I, a humble student, have doubts, I ask the Celestial Master. When nothing remains unclear, I am so glad that I often cannot help speaking. I would also like to ask one more thing and continue following the Dao. Yes, yes.

Just now, Master, you explained the teaching of inherited burden in detail for those who are ignorant and have studied little. I do not know whether “inheritance” and “burden” refer to the same thing or to different things.

(The Perfected One:) Inheritance comes first; burden follows. “Inheritance” means that one’s forebears originally acted in accordance with Heaven’s intent, but made small errors without realizing it. Over time, as these errors accumulated, later generations—though innocent—suffered punishment and calamities passed down to them. That is why the earlier part is called “inheritance” and the later part “burden.” “Burden” means that calamities keep passing onward. No single person can bear them alone: generations are linked, and their fortunes become entangled, each bearing burdens for the others. That is why it is called “burden.” It also means that those who came before have left debts for those who come after. Illnesses pass from one generation to the next, inherited and borne in turn. The point is that calamities cannot necessarily be brought to an easy end; even if they cease, they may rise again. I have respectfully received this book from Heaven, and this Dao can bring inherited burdens to a complete end. Thus sincerity is precious; there is no easy way to settle the matter. Do you understand, Perfected One? Yes, yes.

How alarming, how fearsome! How alarming, how fearsome! Go now; ask no more.

Yes, yes.

Above: Ninety-word formula from the Master’s Counsels

The Formula of the True Tally, Fifty-First

The Perfected One said: In all the affairs of the world, what is right and what is wrong? Put something to the test, and the result should be clear. If an undertaking succeeds, or an illness bound by knots is cured, that is “right.” If a test yields no result, an undertaking fails, or an illness bound by knots cannot be cured, that is “wrong.” And these results are not limited to a single person.

(The disciple:) Excellent! Your words are truly right. Though few, they can resolve countless matters. I cannot add anything to what you have said.

(The Perfected One:) To determine what is right and wrong through testing, use this as your method and do not harbor doubts. This is called the Talisman for Summoning Trust. What does that mean? When deciding whether to trust something, why insist on questioning it to the very end? The ancient sages simply observed what people did and used the results to verify it.

Note: This passage follows the discussion of taking Heaven as one’s teacher and receiving Heaven’s words through a messenger. In a question-and-answer exchange, it clarifies the teaching of inherited burden: inheritance refers to forebears who acted in accordance with Heaven’s intent but made small mistakes that accumulated over time; burden refers to later generations innocently inheriting calamities, with illness and misfortune passing from one generation to the next. The passage then says that a successful test or a cured illness counts as “right,” while the opposite counts as “wrong.” It names this method the Talisman for Summoning Trust: trust is established through action and its results, without endless questioning. This resembles the Confucian idea of the unity of knowledge and action, but here it belongs to the Taiping Jing’s account of inherited burdens, Heaven’s calamities, and human affairs.

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

You have understood it now; keep your heart as clear as the sun and moon.

The scripture says that good deeds accumulated over a long time cannot be casually changed or wiped away. Good brings good in return, and De (Virtue/Power) accumulates; these things cannot simply be altered at will.

To truly understand this scripture, you must believe in it fully and put it into practice, testing its efficacy through your words and actions.

In this way, the perfected person can distinguish right from wrong. They show reverence for the right path, follow it in practice, and keep away from crooked paths.

Treat this passage as a “true warrant”—reliable proof and a solid guarantee. Take great care not to lose or forget it.

Do not cast it down into the lower realm or treat it as unimportant (or: do not discard it in a lowly place). Instead, uphold and use it as a secret essential teaching and a guide for conduct.

The following are the titles of the written sections:

On the right: the Talisman for Summoning Trust, the Text of Efficacy, and the Warrant Certifying Truth—documents that summon proof of trustworthiness, record responses, and attest to what is true.