《太平經》Vol. 40

Plain-Language Interpretation

Taiping Jing, Scroll Forty: “The Method of Striving to Do Good,” Chapter Fifty-Two

The Perfected One asked: How many kinds of “poverty” are there among people in the world? What is meant by poverty?

The reply began: “Peace…” The text is damaged here and contains repeated characters. Its general sense is a question about how many kinds of oppressive hardship people in the world face.

The Perfected One said: You do not know. There are four kinds of hardship in the world. What are they?

The first hardship: A person is born and raised by their parents. As a child, they cling to their parents and cannot bear to be apart from them.

The second hardship: When they reach adulthood, they cannot restrain their desires. Men and women long to marry; once they fall in love, they cannot bear to part.

The third hardship: After marrying and having children, the couple grows old and loses their youthful looks, yet must still raise their young and beloved children.

The fourth hardship: Their children grow up and no longer need support, but they themselves grow frail and have difficulty getting around.

After passing through these four hardships, a person who meets a wise teacher and sets their mind on upholding the Dao may still achieve something: at best, they attain the Dao; next best, they prolong their lives; at the very least, their body and soul may enjoy a brief moment of peace.

After the hun and po enter the earth, they will question the newly dead about what they did in life. On that basis, they will determine their records and assign punishments according to their deeds. Thus, safety and danger are both brought upon people by their own actions while alive, and they must prepare in advance. Perfected One, be vigilant. Have you understood this warning?

The disciple replied: Yes, yes. Celestial Master, you teach us with words that are unseen. Why make the teaching explicit as well?

The Perfected One said: I see that you often have good intentions, but I fear that the Perfected One may grow slack and weary, so I am making the teaching explicit once more.

The disciple replied: Yes, yes. Perfected One, what should we set as our goal in learning the Dao?

The Perfected One said: Set the end of your years as your goal. Your resolve is excellent; you already have the intention to attain the Dao. All people pursue their affairs until their lives end; they simply differ in good and evil, and so their outcomes differ.

The disciple said: I would like to hear more.

The Perfected One said: Those who uphold goodness, learn the Dao, and come to the end of life in joy follow the way of joyful wandering spirits and encounter no more sorrow or suffering. Those who bring sorrow and suffering upon themselves and die become spirits of sorrow and suffering. Those who do evil and die become evil spirits. These matters are plain to see, and everyone can understand them. Yet people refuse to do good and instead burden their hun and Shen, so their offense is truly grave.

The disciple said: Human life receives the vital energy of Heaven and Earth… The discussion that follows continues with the end of life, good and evil, and the fate of the hun and Shen, in connection with the earlier passage on joy…

This scripture expounds the relationship between humanity and the natural cosmos, emphasizing the importance of virtuous conduct and accumulating merit (De). The human body is formed through the convergence of seasonal energies (spring, summer, autumn, winter) and the Five Phases (Wood, Fire, Earth, Metal, Water) - the fundamental legacy passed down by our ancestors. Those who align with celestial and terrestrial principles while maintaining innate goodness will live without worry and bless their descendants. Conversely, those who violate natural laws bring calamity upon themselves and future generations, with their souls finding no peace after death.

Foolish individuals fixated on immediate gains without considering long-term consequences suffer divine punishment during life and underworld retribution after death - a truly pitiable state. Ancient sage-kings understood these truths, diligently cultivating themselves through study and practice. When governing, they sought harmony with celestial will to create eras of great peace, thereby multiplying their merits and allowing their souls to merge with benevolent Qi between heaven and earth. In contrast, rulers who governed poorly, defying celestial will, found their souls consorting with malignant energies after death.

Disciples (truth-seekers) may initially struggle to comprehend these principles, but having come to study, they must strive toward virtuous action. The Celestial Masters (Tianshi, Daoist honorific for enlightened beings) transmit these scriptures precisely so people may understand the Dao (the Way) and reflect on their transgressions. Through this, they can dissolve the burden of "inherited karma" (the Daoist concept of ancestral transgressions affecting descendants), bringing joy to heaven and earth while restoring the primordial era of great peace.

The text concludes by stressing the necessity of single-minded dedication in cultivation. Half-hearted efforts resemble working in a daze - yielding neither true understanding nor spiritual advancement. The Celestial Masters warn: those who neglect self-cultivation in life will have their souls bear the punishment of accumulated transgressions after death. This passage originates from Chapter 53, "The Method of Distinguishing Root and Branch," in the Scripture of Great Peace (Taiping Jing), primarily elucidating karmic retribution and the vital importance of spiritual practice.

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

“Those that can be practiced according to the pattern” are methods that are already complete and sufficient in number. “So it is”: that is how one should put them into practice.

Alas, you have not yet truly grasped the central point. Today is One, yet it goes against the way of Earth; Earth is Two, yet it goes against the way of Humanity. I, a foolish student, would like to understand how these three levels of “mutual prompting”—Heaven, Earth, and Humanity driving one another—actually work.

Heaven initiates, Earth receives, and Humanity acts. When Heaven is pleased, all things on Earth flourish that year. When Heaven is displeased, even if Earth wishes to nurture them, all things will still decline. When Earth is good, the people upon it turn toward goodness. This is how Heaven, Earth, and Humanity prompt one another, with clear results.

Disorder in governance often comes from having too many points of departure and failing to attain Heaven’s intent. One should return to the root. When people speak at length without producing results, they too should return to what is essential. Speech that can stand on its own: when a single sentence is complete, it is the original text. Add one more sentence and stop, and it becomes a passage. Stop after three sentences, and it turns into an explanation of difficulties—such explanations arise only when one has strayed far from the true Dao. Stop after four sentences, and it becomes literary prose; five sentences make it false; six make it deceptive; seven make it destructive; eight make it scattered and divided, still farther from the Dao; nine make great disorder; ten bring ruin and destruction. Thus, when a classic reaches “ten,” it must be revised, replaced, and passed on anew. Otherwise, it will fall into ruin.

Whenever something is about to be destroyed, one must return to guarding the root. “Return and guard the One as the beginning.” Heaven’s count therefore begins with One and ends at Ten: this is the natural character of the Way of Heaven.

In ancient times, when sages consulted about a matter, the first divination foretold good or ill and guarded the root; the spirits of Heaven descended to give their answer. The second divination brought forth the spirits of Earth to give their answer. The third brought forth the spirits of Humanity. Beyond that, the process mostly deceived people, and the divinations no longer proved accurate.

When people use too many words, their speech loses its value. Excellent, excellent! Because the Celestial Master (Tianshi) is always moved by compassion for students who have not yet understood, I would like to ask once more for a simple, balanced principle: why stop at three divinations?

Excellent. You have pursued this method with deep and persistent questioning. The count of Heaven begins with Heaven: the first is One. When it joins with Earth below, it becomes Two; Yin and Yang are then both present and work together to bring things into being. … (The following passage may continue with an explanation of the three divinations of Heaven, Earth, and Humanity, and of One as the root.)

Brief explanations of terms

Practicing according to the pattern means putting a method into practice as prescribed.

Mutual prompting means that Heaven, Earth, and Humanity each fulfill their place and drive one another forward.

Returning to the root / guarding the One means returning to One as the beginning and avoiding unnecessary elaboration.

First, second, and third divinations are the successive stages of divination about a matter, in which the spirits of Heaven, Earth, and Humanity give their answers.

A Plain-Language Interpretation of the Taiping Jing

The pattern by which all things grow begins with sprouting in the north. Original Qi (yuanqi) arises at the “Zi” position and moves toward the northeast, where it spreads. It takes root at the “Jiao” position, then turns east, where it sprouts and grows. It moves on to the southeast, where branches and leaves fully emerge; to the south, where things flourish; and to the southwest, where they approach their height. It then turns west, where things ripen and are harvested, and northwest, where all things come to an end. After ending, they must return to their starting point. Thus the endpoint is “Hai” (亥). When two people together embrace the One, this marks the beginning of the “Three Sovereigns”; therefore, “Hai” also means “kernel”—the kernel in which all things first take shape. Water first congeals in the tenth month. “Ren” (壬) means “to take responsibility”: it bears the duty of nourishing, and once it does so, it must keep growing stronger and larger. Hence “Zi” (子) means “to nourish and grow.” These three are brought to completion when they receive the balanced Qi of Yin-Yang, then return to the beginning. The name for returning to the root is therefore “Jiazi” (甲子).

When Heaven’s Way brings forth living things, it must circulate through all eight directions and be complete, without deficiency. Only when the Qi of Heaven and Earth, the four seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water) are all present can the myriad things come into being; if even one kind of Qi is missing, something must be lacking. Thus all things originate in Heaven and Earth and circulate through the eight directions. In counting, ten is the full number, and counting stops there. Realized person, do you truly understand this? The disciple replied, “Yes, yes! Excellent, excellent! I gratefully accept your profound kindness.” The master said, “My child, do not thank me.” Why? The bond between teacher and disciple carries a weighty work, like parents giving birth to a child; one cannot simply thank them and be done. What does this mean? Before parents give birth, a foolish person might casually scatter a seed in the wild. It falls into the earth and grows into a plant, though the plant itself does not know that it ought to become human. How could the mysterious gift that brings it forth be put into words? And so it becomes a plant. But when Yin and Yang unite and it is born as a human being, is that the same as becoming a plant? Once a person has been born, they should seek out a good teacher. Yet some instead follow an evil, utterly foolish teacher, who teaches them wrongdoing and leads them astray. Such a teacher may even cause a person’s death and destruction, and the harm does not stop there: it may bring ruin upon the whole family. Some people are born without learning or understanding and thus become foolish. A person without understanding can only suffer alone and die; even after death, they remain trapped below, unable to roam freely as a soul. Though the body has died, they still cannot become a good ghost. But a good teacher can teach a student and turn someone of lowly, foolish nature into a good person. If they continue in goodness, they become more worthy; if they continue in worthiness, they attain the rank below a sage; if they continue beyond that, they gain deep knowledge of the true Dao. If they keep to the Dao without stopping, they attain immortality as an immortal; if they continue beyond that, they become a spirit.

Note: This passage from the Taiping Jing discusses the circulation of Heaven’s Way and the transmission of the Dao between teacher and disciple. In the scripture, characters such as “Three Sovereigns,” “Jiazi,” “Ren,” “Zi,” and “Hai” carry several layers of meaning at once: they refer to the calendrical cycle of the Heavenly Stems and Earthly Branches, the eight directions, and the interpretation of written characters. This is a characteristic example of the Taiping movement’s practice of explaining the Dao through the meanings of characters.

This scripture primarily elucidates the hierarchical stages of spiritual cultivation to attain divine states, along with the concept of benevolent governance in ruling the world.

Regarding spiritual cultivation, the scripture states: Maintaining one's pure innate nature while practicing unceasingly leads to the attainment of divine qualities. When reaching divine states yet continuing without pause, one becomes united with the Dao (the Way). When one's De (Virtue/Power) matches that of the divine and still advances further, it becomes comparable to the De of primordial Qi (the fundamental cosmic energy). This primordial Qi envelops the eight directions of heaven and earth, and all things depend on it for growth. Such De blankets the cosmos, with one's Shen (spirit) communicating with heaven and earth, drawing upon their essential essences. All people under heaven should reverently make offerings, fearing negligence might prevent them from attaining this state. This represents the merit of virtuous teachers nurturing virtuous disciples—how could one not approach this with awe?

In governance, the scripture establishes seven tiers of benevolent administration standards: The highest level resembles heaven's way of generously bestowing blessings without causing harm. The next tier involves governing with the diligence of one who cherishes life itself. The third finds joy in others' successes as if they were one's own. The fourth practices compassionate charity, feeling others' poverty as personal suffering. The fifth establishes laws without taking pleasure in harming people. The sixth punishes faults without condemning the offenders. The seventh ensures that even when someone commits a capital crime, their family and neighbors remain unpunished. The absolute minimum standard dictates that even when punishing relatives of criminals, sentencing must be measured carefully, never resorting to complete extermination.

The scripture particularly emphasizes: Humanity represents the continuation of heaven and earth's spiritual essence. Exterminating populations severs the divine lineage of the cosmos, severely damaging the very substance of heaven and earth, which ultimately invites celestial retribution to wipe out humankind. This philosophy embodies Daoism's core tenet of "valuing life," considering living beings the most sacred existence between heaven and earth.

The Taiping Jing: A Plain-Language Interpretation

…It is truly not easy to be another person’s teacher, grandfather, or ancestor. One ought to keep future generations in mind.

One should find ways to spare one’s descendants the calamity of inherited burdens (chengfu)—disasters caused when ancestors’ wrongs are passed down to later generations. That is why sages who govern the world are always concerned with bringing about Great Peace (taiping), the ideal state of harmony and tranquility under Heaven; they even leave the instruments of punishment unused. They do all this for the sake of their descendants.

Now, Perfected One, have you understood these subtle words?

The Perfected One answered repeatedly, “Yes, yes, yes.”

(The Celestial Master said:) “Perfected One, Perfected One, can you really not say anything? Are you merely pretending to be modest?”

(The Perfected One replied:) “In a word, that is indeed so. But the Dao lineage I lead is rooted in the earth, and my nature and life belong to Kunlun, the immortal mountain of Daoist tradition. The Celestial Master’s nature and life, by contrast, are in Heaven, in the Northern Pole Purple Palace, the celestial palace where the Heavenly Emperor resides. Now the earth is in a time of emptiness. I respectfully receive Heaven’s instructions. As a disciple, I should follow the signs of the earth and humbly accept the Celestial Master’s teaching. Only then can the essentials of the Great Dao be conveyed without omission.”

(The Celestial Master said:) “If the bond between teacher and disciple is merely nominal, their abilities will not be sound. That is confused and impure learning. The Celestial Master’s teaching cannot make the Great Dao clear: what is right is right, and what is wrong is wrong. Such words cannot be handed down as a model for emperors, so I dare not say too much. Why be so modest? I am willing to deliberate together with you, Perfected One. There is no harm in speaking well.”

(The Perfected One replied:) “Why? People differ in age, wisdom varies in degree, virtue has its ranks, and status has its levels. How could I speak now? What I say cannot match the Celestial Master’s words. The words of a lesser man cannot surpass those of someone venerable and virtuous, who understands the course of the Dao. Since the Celestial Master has already awakened to this, I am dull and fall short. I am fortunate to have my understanding opened and to learn how difficult it is to know good from evil. Why say everything all at once? I only hope we will not give up halfway, for the sake of Heaven above and Earth below. Since these are now Heaven’s words, I will not be modest before you. It is only that this disciple is troubled and often falls silent, so I came to ask him. I should not remain troubled and silent. Now that I hear the Celestial Master speak of accumulating goodness, I feel both joy and alarm. Why? I rejoice that I am fortunate to meet the Celestial Master, and I am alarmed that my dullness may keep me from learning fully before the Celestial Master departs. Now I earnestly wish to ask for instruction, longing for it as a desperately thirsty person longs for water. Why? I hope to receive the Celestial Master’s Dao and pass it on to a worthy ruler who can put it to use. Then Yin and Yang will each find their proper place, and none of the many grave inherited burdens afflicting the world will remain uncured.”

(The Celestial Master said:) “Well said! I have carefully examined my writings on the Dao, and they are nearly complete. They set out the higher and lower orders in sequence, clear as the sun and moon, turning naturally and setting one another in motion. If people consider putting this into practice today, every illness will heal of itself; none will remain unresolved. All will praise it with joy.”

(The Perfected One replied:) “Yes, yes, yes.”

Plain-language explanation of the chapter title

“The Secret of Putting the Ordering of Governance in Its Proper Sequence and Restoring Heaven’s Heart, with a Discussion of Deference between Teacher and Disciple”

(A chapter in volume 40 of the Taiping Jing)

The title can be understood as bringing together several ideas. Long titles of this kind in the Daoist Canon often combine “the order of governing the realm,” “conforming to Heaven’s heart,” “essential principles,” and “the proper conduct between teacher and disciple.”

“The proper sequence for ordering governance” concerns how to govern the realm and handle public affairs: what should be done first and what should come later. There must be an order; things should not be done in reverse. In the Taiping Jing, “proper” is often associated with the right way and legitimate governance, though readings vary somewhat among editions. The general meaning is to arrange the steps of government in accordance with the right way.

“Restoring Heaven’s heart” means returning to and conforming with “Heaven’s heart”—Heaven’s will, and the standards of nature and justice. The text often reasons that when rulers and officials act violently or unjustly, they turn away from Heaven’s heart. They can be said to restore it only by reforming government, practicing virtue, appointing worthy people, and caring for the people.

“Secret” means an essential principle or key point. This is not a general discussion, but a set of ideas that can be remembered and passed on.

“A discussion of deference between teacher and disciple” concerns how teachers and disciples should speak to one another and show humility. Here, “deference” means yielding modestly rather than vying to be first or showing off. In the framework of the Taiping Jing, honoring the teacher, observing proper order, and avoiding argumentative overreach are often linked to keeping the realm at peace and ensuring that government and moral instruction work in harmony. When those above act modestly and keep to their proper roles, those below can more readily follow their example.

Taken together, the title means: This chapter presents essential principles for putting the tasks of governing in the right order, with the aim of restoring Heaven’s heart. It pays particular attention to how teachers and disciples should speak with humility and defer to one another, treating their relationship as a small-scale reflection of social order.

Note

Volume 40 of the Taiping Jing in the Daoist Canon often consists of several short pieces. “A Discussion of Deference between Teacher and Disciple” is the title of one of them. The main text usually begins on the line after the title, often with an opening such as “Now…” or “Heaven and Earth…”.