《太平經》Vol. 44

“Volume Forty-Four of the Taiping Jing: Examining the Writings to Clarify the Laws of Punishment and De (Chapter Sixty)”

The Perfected One respectfully and carefully bowed and said, “Chun, what you are asking now may already be at fault, and the punishment could be severe.”

I have thought back over what my master wrote in his book. It is all correct; none of it can be replaced. But I, your foolish and ignorant disciple, am troubled and uneasy. I do not know where the enlightened master and the divine beings of the August Heaven obtained these models and laws. Now my master’s words seem deeply contradictory to me. Since you have taken pity on us, I hope you will show us proof from Heaven, the Yin-Yang formula, and the essential efficacy of divination by the spirits and deities. My thoughts are in turmoil. Whatever I say will surely offend my master’s taboos, yet I want to speak and cannot hold back. I can only hope that the Celestial Master, even if he does not approve, will use Heaven’s clear proof of the laws to instruct and guide us, so that they may be transmitted through the generations with such clarity that none will doubt them—like the brightness of the midday sun, never to be changed or discarded.

“Yet you still do not believe my words? It seems you have not truly awakened and do not understand Heaven’s intent. Do you think yourself still foolish and dull? You are scarcely better than ordinary people, yet you think my words can be treated with disrespect. Disrespect brings disorder; defiance brings ruin. Everything I am going to tell you has been examined against the celestial patterns and shown to accord with the great Yin-Yang principles; only then do I speak. You have come to ask about Heaven’s affairs, and I transmit Heaven’s words and establish its laws. I would not dare to speak empty nonsense or flatter falsely.

“You have lived through no small number of years. Have you alone failed to see that the teeming kinds of things all dwell in accordance with De, while avoiding the Qi of punishment? This is clear proof of the pure and august Heaven, and a stern demonstration of the consequences of a ruler’s success or failure in governing the state.”

The disciple repeatedly assented: “Now I seem to understand a little, yet still not to understand. I ask you to instruct and admonish me further.”

The Perfected One said: “Punishment and De are the clear workings of the divine governance of Heaven and Earth and Yin-Yang. They are the laws governing all things and the people. In the eleventh month, great De is at the ‘Initial Nine’ and dwells beneath the earth. At the time of De, it is within the chamber; therefore, Qi is present inside, and all things return to it. At that time, punishment is at the ‘Top Six,’ out in the distant fields. Therefore, outside there is no Qi, only clarity and emptiness. All things and the assembled people return to the king, and De follows them down into the depths of the Yellow Springs. In the twelfth month, De is at the ‘Second Nine.’ At this time, it is in Chou, beneath the soil, not yet emerged or manifested. De is then in the Hall of Light; all things follow De upward, but do not yet dare emerge and appear above.”

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

This passage describes how, over the twelve months of the year, De (Virtue/Power)—the force of growth and generosity—and punishment, the force of contraction and restraint, take turns holding sway. All things then follow their lead, growing outward or withdrawing within. The text matches the positions of the Yi hexagram lines, such as “Nine in the Third Place” and “Nine in the Fourth Place,” with the earthly-branch months—Yin, Mao, Chen, and so on. This is a common Daoist way of linking the seasons with the principles of governance.

The months governed by De (roughly the first through fourth months)

In the first month, Yin, De occupies the position “Nine in the Third Place.” All things follow De’s flourishing force, joyfully peering out from between Heaven and Earth and beginning to sprout.

In the second month, Mao, De occupies the position “Nine in the Fourth Place.” De has left the ground but has not yet reached Heaven. It stands at the boundary, in the position of De at the gate, so all things gladly poke their heads out through the gate.

In the third month, Chen, flourishing De occupies the position “Nine in the Fifth Place.” It connects with the timing of Heaven, and its abundant force extends into the lanes beyond. All things take up residence outdoors.

In the fourth month, Si, De occupies the position “Top Nine,” reaching the “Six Far Reaches and Eight Regions.” Flourishing De fills all eight directions; benevolent Qi and Yang Qi respond to one another and give rise to life. All restless, moving creatures leave their inner chambers and go out into the open. At this time, punishment lies at the roots of all things, inside the chamber. The lower part is therefore empty while the upper part is lush. All are glad to follow De and be governed by it—this is the effect shown when governance is carried out through great De.

“Those who study the Dao have carefully heard how to govern through De. We wish to hear how governance through punishment works.”

The months governed by punishment (roughly the fifth through tenth months)

In the fifth month, Wu, punishment occupies the position “Six at the Beginning,” deep beneath the ground. Within, it is clear and still, without Qi; the earth below is empty. Punishment is in the chamber, which contains nothing, so everything is outside.

In the sixth month, Wei, punishment occupies the position “Six in the Second Place.” It is within the earth but has not yet fully emerged. Punishment is in the hall; the force of punishment is within, while the force of De is outside. All restless, moving creatures gladly show themselves and turn toward flourishing De.

In the seventh month, Shen, punishment occupies the position “Six in the Third Place.” Punishment is in the courtyard. All things dare not enter rashly, and are content to remain firmly outside.

In the eighth month, You, punishment occupies the position “Six in the Fourth Place.” It is above but has not yet reached Heaven’s domain. De is at the gate, and all things gladly peer in from beside the gate, ready to enter and follow De back.

In the ninth month, Xu, punishment occupies the position “Six in the Fifth Place.” Punishment reaches the middle of Heaven and lies in the lanes. All things are weary and near death; they follow De into hiding. Thus the interior gradually flourishes while the outside grows increasingly empty.

In the tenth month, Hai, punishment occupies the position “Top Six,” reaching the Six Far Reaches, the Eight Regions, and the four wildernesses. All restless, moving creatures withdraw into hiding and follow De to the Bright Hall. Insects carry eggs and stay inside, leaving the wilderness empty. The people are the same.

A warning about governing the state

Those who delight in using punishment will be led astray from within. If they keep punishment in their hearts and use it to govern the people, the people will dwindle day by day: in the fifth month, holding one punishment within, one group of people rebels; in the sixth month, holding two punishments within, two groups rebel; in the seventh month, holding three punishments within, three groups rebel. (The force of punishment accumulates within, while the people who follow De disperse. The scripture is warning against relying on harsh punishment while neglecting De.)

The general meaning

The first half of the year tends toward De: Qi moves outward, all things are born and show themselves, and they follow De’s governance. The second half tends toward punishment: Qi draws inward, and all things retreat into hiding, grow weak, and follow De into concealment. If a ruler relies only on punishment and neglects virtuous conduct, it is as though the force of punishment piles up month after month: the people will rebel and the state will decline. This accords with the seasonal principle that De emerges while punishment withdraws.

This scripture passage discusses governing a state in accordance with natural laws, particularly emphasizing the contrasting effects of "rule by Virtue (De)" versus "rule by punishment."

Using the twelve months as a metaphor: From August to October, if harsh laws (rule by punishment) alone are employed, the people will show superficial reverence while inwardly rebelling, with fewer followers over time. From November through April of the following year, when benevolent governance (rule by Virtue) is implemented, the people will sincerely submit, and all things flourish. The text specifically notes that February and August represent months of balanced Virtue and punishment—during these periods, all beings suffer partial harm because Virtuous governance seeks to guide people outward while punitive measures restrain them inward, causing the two forces to cancel each other out.

The scripture stresses that severe punishments only inspire fear and avoidance, failing to gain genuine popular support, whereas Virtuous governance, being generous and gentle, naturally attracts all things to submit. Ancient sages always transformed people through Dao and Virtue rather than relying on force or penalties. Punishment may temporarily resolve difficulties but cannot truly nurture the growth of all beings.

Finally, the author modestly states: Although having accumulated much learning, they still haven't fully comprehended these principles and feel ashamed within. This reflects the humble, seeking attitude characteristic of Daoist practitioners.

(Note: In this text, "Virtue (De)" refers to benevolent governance and moral transformation; "punishment" denotes legal penalties; "flourishing Virtue in Yang" indicates Virtuous governance during periods of strong Yang energy; "kowtow (jishou)" is a Daoist ritual gesture of reverence.)

Although you study hard every day, you still do not fully understand the words of your enlightened teacher, and so you dare to question me again and again. This is not sufficiently humble, and it has long been a source of worry for me. Yet because your learning is not yet fully refined, you must take care.

Heaven sends signs down to humanity and establishes its laws. It sets out commands and rites for rulers, who govern by them, and thereby ensure that nothing goes wrong. You wish to know the meaning behind this; it is precisely this principle.

If a state is governed without devoted adherence to this law, Heaven’s heart is often left troubled, its anger unresolved, and calamities consequently abound. Be on your guard!

When Heaven is about to raise someone up, it takes its model from De (Virtue/Power); when it is about to bring someone down, it takes its model from punishment. That is what this means.

My words accord with Heaven and Earth, Yin-Yang, and their patterns and principles. They are a clear record of Heaven’s pronouncements, given to you as instruction.

My words are like sharp arrowheads: they miss by not a hair. Follow them, and your fortunes will steadily flourish; go against them, and your government’s decrees will lead it into a dead end. How wondrous Heaven’s laws are! How wondrous!

Thus, the divine beings, perfected beings, and great sages of antiquity were able to establish laws and set rules for rulers because they understood the essentials of the celestial patterns and alone held clear within their hearts the meaning of Yin-Yang. Only then did they govern by following what Heaven and Earth permitted, joining their hearts with the divine beings and discerning what could be done. In this way, their governance never failed.

Today, foolish officials and common people think Heaven’s laws may be violated at will. They indulge themselves and disregard the rules, thereby causing much disorder in the ruler’s governance. This is where great calamity begins.

Now that you have received this book, why not carefully gather your thoughts and ponder its teachings in a quiet, secluded room? Reflect on Heaven’s movements; only then can you pass on Heaven’s instruction, making it clear to the foolish and admonishing them, and helping the ruler establish laws.

When punishment is to be imposed, reflect deeply on the place where it belongs. There, all is silent and still; no troops accompany it, and it stands alone. Thus, in winter, punishment is carried out in deserted places in the open country, as all things turn away and hide within. In summer, punishment is carried out indoors, as all things emerge and return to De. In the earth, indoors, and in hollow spaces, punishment dwells alone in silence, always moving in accordance with De: when De is in the open country, all things return outward; when De is in secluded, empty spaces, things return inward.

Heavenly punishment has such tremendous power that it can subdue the people and all things. Why, then, can it not restrain troops on its own? Is that not strange? This shows that punishment must not be used lightly or recklessly. If it harms even a hair’s breadth of righteous Qi (vital energy), Heaven’s Qi…

Plain-Language Interpretation

Disorder harms unity; when Qi flows in harmony, the Earth’s Qi turns against and harms unity. When Confucians are numerous, Confucians perish; when the worthy are numerous, the worthy lie hidden—everything is subject to disturbance. Thus the sages, sage kings, and emperors of antiquity deeply understood Heaven’s admonitions. They held themselves in awe and reverence, and did not dare act recklessly, for fear of losing Heaven’s favor and being unable to keep themselves safe.

Those who accord with Heaven’s De alone can deeply understand the luminous efficacy of the Dao and De. They neither tire nor fear, and the people rally to them. So they preserve the Dao to keep themselves whole, and hold fast to De, daring not to lose it.

If you believe in my book but still have doubts after reciting it, keep this volume by your side and read it morning and evening as proof and warning. Only then can you gain Heaven’s favor. To go against this book is to oppose Heaven, just as the Qian and Kun trigrams in the Book of Changes must not be reversed, the movements of the Six Jia must not be altered, the laws of the Five Phases (Wood, Fire, Earth, Metal, Water) must not be defied, the light of the sun and moon must not be obscured, and ruler above and subject below must not be thrown into disorder.

This explains the way Heaven and Earth govern Yin-Yang: some are glad to practice De, while foolish people instead delight in punishment. You should often study this book to dispel confusion, and be sure to teach people to do good, and Confucians to uphold the Dao and De, while reflecting on withdrawing from punishment. My book is the canonical text of Heaven’s law.

Which is easier: practicing the Dao and De, or applying punishment? Care and kindness make things grow; threats only diminish them. Go quickly and transmit my book on Heaven’s behalf. Do not doubt it. What my book says does not fail amid the turmoil of Heaven, Earth, and the Six Directions.

With sincere assent, return faithfully; reflect on past errors, and consider only what lies above and below; dare not lose unity. Be cautious in observing the precepts. If you cannot distinguish and think through the meaning of my book in detail, look only at the broad pattern of Yin-Yang in Heaven and Earth:

• From the spring equinox to the autumn equinox, De is outside. All things emerge; the ruler is outside; hibernating creatures leave their burrows, and people leave their homes.
• From the autumn equinox to the spring equinox, De is within. All things return; the ruler is within; creatures in hiding all retreat into their burrows, and people go indoors.

This is the luminous efficacy of rule through De.

• From the spring equinox to the autumn equinox, punishment is within. In governing all things, it sends them outward, leaving the interior empty and still.
• From the autumn equinox to the spring equinox, punishment is outside. It governs the outer realm, where nothing remains.

Nothing remains—this is the effect of governing through punishment. De and punishment turn in their appointed roles with the seasons of Yin-Yang in Heaven and Earth. Their functions must not be confused.

When Qi is empty—scattered and without substance—and there are no worthy men or people, everyone turns to follow De. From this we can see that punishment, using penalties and coercion to govern, is not an adequate foundation for rule.

De stands alongside Heaven, sharing its purpose and force. Thus, when Yang Qi emerges, De emerges too; when Yang Qi withdraws, De withdraws as well. Punishment stands alongside Earth, sharing its purpose and force. Thus, when Yin Qi emerges, punishment emerges too; when Yin Qi withdraws, punishment withdraws as well. De acts with the Qi that nurtures life: when this life-giving Qi emerges, De emerges, and when it withdraws, De withdraws. Punishment acts with the Qi that destroys and kills: when this destructive Qi emerges, punishment emerges, and when it withdraws, punishment withdraws.

De moves and stands alongside Heaven above; punishment moves and stands alongside Earth below. De is always found with substance—with what has substance and has accumulated. Punishment is always found with emptiness, where nothing is present. De is always found with flourishing and activation: when these arise outwardly, it emerges; when they arise inwardly, it withdraws. Thus, in winter it withdraws, and in summer it emerges. Punishment is found with the Qi of decline and death, so it emerges in winter and withdraws in summer. The Qi of death is clear and austere, so the places where it dwells seem cold and desolate. De shares the same Qi as the ruler: when the ruler’s power extends outward, De emerges; when it turns inward, De withdraws. Punishment occupies the same position as petty people, so where it dwells there are no worthy men or people.

Whatever people turn to will surely gather around it. People constantly turn to the De of a true ruler; therefore, he may be called a ruler. Punishment is never found among living things, and no worthy men or people gather around it; therefore, it cannot be called the way of a noble person. This is why the sages of old thought deeply on their own and observed the workings of Yin and Yang in Heaven and Earth, taking them as their model. They understood the essential principles and were never mistaken; therefore, they dared not violate them. This is clear proof from Heaven and Earth. How could one fail to examine it thoroughly? How could one fail to act with care? This is the natural law of Heaven and Earth. It does not change to suit people; it is the constant way by which Heaven and Earth operate. I have now told you all of this. You should reflect on its meaning again and again, and never act carelessly.

Yes, yes. I would not dare to betray this teaching in practice. I have now transmitted the true teaching to you in full. My worries are gone; I have removed blame from Heaven, commanded the highest De, and brought a king to power. You must not dare to cut off this teaching, or you will bring harm upon yourself. Yes, yes.

The text above sets out Heaven’s law as a clear account of what rulers throughout the ages have favored and of the principles behind their successes and failures. (Composed according to Heaven’s law, it reveals the essentials of what rulers throughout the ages have favored and where they have succeeded or failed.)