《太平經》Vol. 47

Taiping Jing, Fascicle 47: Receiving the Seven

The Sixteenth of the Secrets for Attaining Immortality: The Supreme Good Minister, Son, Disciple, Ruler, Father, and Teacher

The Perfected One stepped forward and asked, “Among those who serve as ministers, sons, or disciples, what kind of person can be called ‘supremely good’?”

Though the Perfected One felt the strain, he asked the other to explain as fully as possible. The disciple replied, “Yes, yes. I only fear that if I speak incorrectly, I will be at fault.”

The Master asked, “Why be so modest? Speak honestly.”

The disciple said, “In a country, if rulers, ministers, and the people are always careful and trustworthy, never dare to break the laws of the king, commit no grave crimes from birth to death, and leave no bad reputation while alive, surely they count as the supremely good?”

The Master sighed. “What you say sounds plausible, but it is not right. You are describing people who are ‘moderately good,’ not supremely good.”

The Master asked again, “Perfected One, explain once more: what should the conduct of a supremely good, filial son be? Please speak in detail.”

The disciple said, “What I said just now was already not to the Celestial Master’s liking. I dare not speak again.”

The Master said, “Why be so modest? Say what you know. If you cannot explain it fully, I will make it clear for you.”

The disciple replied, “Yes, yes.” Then he said, “A supremely good, filial son always keeps to the Dao and never lets his parents worry. He cares well for them in everyday life and thinks of them morning and evening. Since coming of age, he has never committed a serious wrong or incurred a criminal charge. Such a person is a supremely filial son.”

The Master sighed again. “What the Perfected One says is close, but still not right. This describes ‘moderate goodness,’ not supreme filial piety. Nor does it concern whether one has committed a fault.”

The Master said, “Now you take me as your teacher, and you disciples practice according to the rules. I will judge you by what you say and what you do. Your words still resemble those of ignorant people of the world, benighted and hard to teach. After long years of accumulated ignorance, when you meet someone who is supremely good and filial, you find it strange. You say you are not worthy; ask your teacher to explain again.”

The disciple replied, “Yes, yes.”

The Master said, “Though the task is difficult, explain fully once more what makes a ‘supremely good disciple.’”

The disciple said, “I have already gone against the Celestial Master’s wishes twice today. I dare not speak again.”

The Master said, “A disciple should make every effort to explain in detail. If someone who is a disciple sees the teacher’s instruction but does not believe it, the offense is grave. Yet this claim of ‘not being worthy’ is a failing shared throughout the world, from ancient times to the present. Speak plainly.”

The disciple replied, “Yes, yes.”

The Master continued, “A disciple should be gentle and respectful at all times, morning and evening, and follow the teacher’s instructions and precepts…”

(The scripture closes this section here. Any continuation elsewhere in the fascicle belongs to the same exchange.)

Speech must be rigorous and exacting; one dare not talk at random or distort the master’s teaching. After studying under a master, one likewise dare not turn against the orthodox Dao (the Way) or practice what is crooked and perverse. Each day one gladly turns toward the good, bears no malice, and does not go against the master’s intention. Only such a person is the most excellent of disciples.

Alas! The Zhenren (Perfected Person) said, “Might such a person be counted a good disciple of the highest grade?” He cannot yet be counted of the highest grade, only of the middle grade. In truth he is still far from adequate. The foolish student, seeing the master’s stern admonition, forced himself to expound three matters, yet missed all three and failed to understand the meaning of the Celestial Master (Tianshi). The fault was grave, and he feared that he had thereby added a guilt that could never be removed.

The master said, “Whatever ordinary people do, there are always points they cannot reach. You had no ill intent, and you bear no offense. People in the world today are utterly foolish and benighted; there is not one who truly understands the principles. When the Zhenren discusses affairs, it is often just like this. What can one expect of the fools of the common world? They generally cannot penetrate the principles and trust only their own ignorant views; this has always been the normal state of things. Celestial Master, please have compassion for them in every matter. Since you have already guided and instructed them, we hope you will explain once more what they have not yet understood. Enlightened teacher, please continue to teach. I shall set it out in detail for the Zhenren; strive to follow and record it.” The student respectfully agreed.

The subjects of what is called “supreme goodness” are those loyal to the ruler. Morning and evening they worry over the sovereign and hope that he may be safe and at peace; the concern in their hearts is as though the ruler were ill. Subjects constantly wish that the sovereign may sit calm and secure, so that the realm comes to be governed of itself. They all take this as their model, and are filial, obedient, and benevolent toward one another.

In government, the subjects’ wish is only that the ruler sit at ease and be nourished and sustained, serenely enjoying the work of rule. Such government accords above with the will of Heaven and complies below with the will of Earth, and in between makes all the people rejoice, so that none remain burdened by accumulated grievances or stripped of their livelihood. All living beings admire this moral atmosphere and are transformed by it, and no one dies of epidemic disease. The myriad things each find their proper place; Heaven and Earth are in harmony, and the three Qi (vital energy) of Heaven, Earth, and humanity rejoice together. The ruler thereby lengthens his life and extends his years. The people also seek out wondrous prescriptions, special arts, and secretly treasured writings for the sovereign, and bring them forth to offer. All under Heaven respond in praise: “How fine! Never has there been a flourishing like this!”

Even the elderly, until they become as pure and genuine as infants, no longer know how to do evil. Everyone brings forth rare and extraordinary methods and arts and presents them to the sovereign. When the sovereign obtains these methods and arts, he can prolong his years and increase his lifespan. The subjects cherish the ruler and fear his growing old. If government accords with the heart of Heaven, Heaven and Earth may send Shen (spirit) bearing medicines.

Plain-Language Interpretation of the Taiping Jing

First passage: The highest good among subjects and people, and the Perfected Person’s awakening to the Dao

(The Celestial Master said to his disciple:) As you have understood and put into practice, this way will never be exhausted, even over an entire lifetime. This is what is meant by the highest goodness attainable by ministers and people: the state that ministers and common folk can reach by following this way. Surely the Perfected Person (Zhenren) understands this? (The disciple replied:) Yes, yes. I can say that I have awakened to it.

In ancient times, therefore, the Supreme Sovereign (Shanghuang), the most exalted deity of remote antiquity, was the foremost among good ministers and good people, and lived in precisely this way. How can one seek and achieve this kind of proper governance, in accord with the Dao of Heaven? Through this Dao—our Dao, the correct Dao—the foremost scripture of antiquity, the heavenly text. If the Perfected Person reflects deeply on its meaning, he can apprehend the heart of Heaven: Heaven’s intent and desire. I respectfully receive it from Heaven’s heart, then explain to a virtuous ruler how to avert calamities and eliminate harm. I fear Heaven’s might; how could I dare to withhold any of its words? At dawn, Heaven grew angry and commanded me to entrust this book to the Perfected Person, who must promptly take it to the virtuous ruler above. If he uses it to govern the world, he will be like Heaven. What difference would there be between him and Heaven?

(The disciple said:) Excellent, excellent! From the Celestial Master’s words, I understand that the vital energy of peace bestowed by Heaven has truly arrived. The scripture that brings this about has now appeared. How joyful! What more is there to worry about?

Second passage: Beneficial and harmful energies, and a question about the highest filial piety

(The Celestial Master said:) The people of today are not your responsibility to govern. Why, then, are you glad when you see goodness and troubled when you see evil? It is because when beneficial energy arrives, harmful and evil energy withdraws; then I can remain at peace and avoid illness and injury. But when evil energy arrives, beneficial energy withdraws, making me fear calamity and afraid to act. This is true throughout the world. That is why I rejoice when I see goodness.

(The disciple said:) Your words are excellent. Celestial Master, in your kindness you have already explained the way of the highest goodness for ministers and people. I would like to hear more about the practice of the highest filial piety.

(The Celestial Master said:) Excellent, my child. That is a difficult question!

Third passage: The highest filial piety: caring for the old, valuing the Dao over wealth

The foremost filial child among those of the highest goodness thinks of how his parents are growing old. He lives apart in a quiet place, constantly thinking of them, with an ever-present ache in his heart. How could he fail to seek the art of deathlessness, so that he might live together with his parents? He treats wealth as lesser and the Dao as precious, asking only that they live. He thinks of playing the zither and singing sorrowful songs to delight his parents, influencing their hearts and guiding them into the Dao, so that they may enjoy living together to the end of time, unaware of old age.

He continually seeks out remedies from distant lands, traveling far and wide. Only the utmost sincerity can move Heaven; he does not stop until his strength is spent. His clothing, food, and wealth are enough for his needs. He does not set aside treasures for future generations, thereby making his parents anxious and sorrowful and leaving them to keep watch over the household. Even the hun and shen of those who die first would not delight in such grief. Eat without seeking good fortune; simply say: “Take care of yourself and strive diligently below, and you will be at peace.”

Those who endure hardship and devote themselves to the ruler are said to embody the conduct of the most virtuous and filial children of the High Sovereign in the High Antiquity. When people in the four quarters hear of their goodness, they all rejoice for them from afar and are glad to think of following their example. They imitate one another, and in this way cultivate compassionate and filial ministers for the emperors.

A filial child’s concern for their parents, and a good minister’s concern for their ruler, should be just so. Yet what the Perfected One said this morning amounts only to going through the motions: each person merely wants to keep themselves safe. What benefit does that bring to the ruler, parents, or teacher? And how can such people call themselves supremely good? They are merely people who protect and profit themselves. If even the Perfected One considers such conduct good, what can be expected of ordinary people?

Those who think they act cautiously and honestly, break no royal laws, and bear no criminal charge cry out that they have not failed Heaven, their ruler, their parents, or their teacher. But your conduct merely keeps yourselves safe. Then you go so far as to claim that you have done good for those above you, crying out to Heaven and Earth. Such people are all deeply foolish; they cannot be counted among the supremely good.

The Perfected One now sets this out in detail so that you may give the text to a ruler of high De and use it to urge all worthy people earnestly. Then everyone may awaken together and recognize whether their conduct is right or wrong. Should one’s actions not also benefit the ruler, parents, and teacher? Since the High Antiquity and Middle Antiquity, people have grown ever more foolish, and their numbers increase by the day. They pursue only their own perverse conduct, then claim that they have done good for Heaven and Earth, their ruler, their parents, and their teacher. Such people are deeply rebellious and unreasonable. Could the Perfected One really not know this?

“Indeed, indeed.” You may be said to have awakened. It is truly difficult to practice goodness. Be careful: if you do not strive to understand my text and relieve the great affliction of Heaven and Earth, so that emperors may live at ease and without worry, all under Heaven may rejoice, and even plants and trees may benefit, then you cannot yet be counted among the supremely good. You are merely someone who keeps yourself safe. How can you leave Heaven and Earth out of account? People who want to enjoy life and keep themselves safe are especially common among petty men. You know this too, don’t you?

“Indeed, indeed.” You may be said to have awakened. Be careful.

“Indeed, indeed. Today, Teacher, you have mercifully taken pity on those who are lowly, foolish, and unable to understand the Dao. I wish to hear again about the conduct of a supremely good disciple.”

A supremely good disciple, after receiving the teacher’s Dao and De, remembers the teacher’s kindness and thereby becomes fully formed, able to remain for a long time with Heaven and Earth…

Taiping Jing: A Plain-Language Interpretation

The worthy accompany one another and do not stray from the right path. Some thereby obtain official posts with which to repay their parents; others are able to enter deeply into the Daoist tradition and learn methods of self-cultivation. A person is born as someone’s child and can develop virtue before their parents, win honor within their teacher’s school, and earn respect before their ruler. Whenever they are alone, they think of their teacher and parents growing old, and of how there may soon be no chance left to repay them. So they are always considering how to do good. A student who remembers their teacher’s kindness studies all the harder and follows the worthy. They entrust their concerns to their teacher and help spread the teacher’s reputation, or help the teacher advance to become a capable assistant to the state. Now they can also offer counsel that benefits the emperor’s governance. Such a person alone deserves the name “supremely good disciple,” as it was understood in the remotest antiquity.

Those born in later times may be called “supremely good people” by enlightened rulers and worthy ministers, yet still fail to qualify in the eyes of the Perfected. The Perfected say that those who are easy to teach, careful and trustworthy, and from now on never go against their teacher’s wishes can just barely be counted as obedient disciples. But if they only seek their own fulfillment, what benefit are they to their superiors? How can they be called good disciples? The Perfected speak this way, yet worldly people often claim they have rendered service to their teachers. That claim is not entirely wrong. But a minister, child, or disciple who disobeys the commands of a ruler, parent, or teacher must be counted guilty of grave rebellion, a charge that cannot be erased. The conduct of the good commoners, good ministers, and good disciples described by the Perfected does not incur such charges. You foolish people, what exactly do you mean by “good”? Worldly people are therefore ignorant, imagining they have already understood everything. Now, when the Perfected’s words are used to hold them to account, it becomes clear that they have strayed far from the right path and fallen into falsehood and delusion for a long time. Heaven knows their faults and is displeased with them; hence disasters come one after another and pile up. That is the reason.

Those whose words and deeds truly preserve them from harm and keep them free of wrongdoing, yet who claim to have served Heaven and Earth and other people—these are the greatest fools. My child, be more careful: your words do not yet fully accord with Heaven’s heart. I had the Perfected speak not to single you out, but to examine the gains and losses of worldly people and see what counts as a great fault. So I had you speak, to see where right and wrong lie. Do you understand, my child? “Yes, yes.” Go now; you have awakened. Before awakening through the Perfected, you were unwilling to speak with them. Now that you have met my child…

Note: This chapter takes the form of a dialogue between teacher and disciple. It argues that a “supremely good disciple” should serve the teacher’s school and assist the ruler, rather than seek only personal fulfillment. It also criticizes worldly people who claim to have rendered service while disobeying commands, and those who boast of virtue despite a gap between their words and deeds. “My child” refers to the person receiving instruction, and “the Perfected” to the one transmitting the Dao.

[Plain-Language Interpretation]

I diligently strive to do good every day, so I must speak with you at length about the Dao and the true principles governing the movements of Heaven and Earth. What weighs most heavily on an emperor’s mind is that the people might suffer injustice and that the myriad things might fall into disorder. I have now explained the laws and principles to you without holding anything back. Just make every effort to remember them. You should answer again and again, “Yes.”

I have met many disciples, but I could not speak with them in depth, so I never fully explained these principles. That is why I have never lightly passed on my Dao. Do you understand? You should answer, “Yes.” Go now; you have grasped something.

The Celestial Master (Tianshi), out of compassion for his disciples, has given you the chance to hear the truth spoken plainly and without concealment: when a ruler is wise, his officials are more loyal; when a master is clear-minded, his disciples are more able to speak frankly and offer good counsel. What you said is right. You have understood the meaning; act and speak accordingly.

Is there truly a way to become immortal and a method to remain youthful between Heaven and Earth? The Perfected One asks well: such things can be obtained. The stores of immortal medicines that prevent death in Heaven are as plentiful as the grain in a state’s great granary. Immortal robes are as abundant as the bolts of cloth filling the palace storerooms. The dwellings of the immortals are like the official residences at a county yamen. Since they always abide in accordance with the Great Dao, those who attain the Great Dao can live in the halls and chambers passed down by the spirits—just as virtuous people in the human world can lodge in the post stations and official residences of a county yamen.

Heaven does not begrudge immortal robes or methods for escaping death. The difficulty lies in bestowing them on people. If a person has done no great service for Heaven and Earth, cannot remedy their great afflictions, cannot harmonize the Qi of Yin-Yang, and brings no benefit to the sun, moon, and stars—the Three Lights—to the four seasons, the Five Phases (Wood, Fire, Earth, Metal, Water), or the spirits of Heaven and Earth, then Heaven will not give that person a method for escaping death or immortal robes. These are granted only to those with exceptional merit and virtue. Would you like to hear a clear example? It is like an emperor’s stores of grain and cloth: the grain in the great granary is measured out by the peck and bushel, yet a person without merit or virtue cannot obtain even a single sheng. Someone who has committed an offense is instead locked in prison, with a document of punishment posted above. This is clear proof.

People today truly defy the will of Heaven, so Heaven refuses to provide them with a full supply of good medicines and remedies. Instead, day after day it sends ghosts, spirits, and other numinous beings to investigate and whip those who behave outrageously. That is why the sick are never few and the dead so numerous—just as happens when a county yamen is badly governed.

This explains why prisons hold so many offenders and why so many people die suddenly. If someone has rendered great service to the Celestial Emperor, the palaces in Heaven are piled high with treasure, the official granaries overflow with grain, and there is plenty of cloth and silk, so that one can live without worry about food or clothing year after year. A ruler holds people’s lives in his hands, yet should always consider governing the realm together with good people. Why, then, should he be miserly or reluctant to cherish them? A ruler’s duty is to bring peace to the realm together with worthy ministers and people who are gentle and obedient.

If a ruler has no worthy ministers, a father no filial children, or a teacher no well-behaved and kind disciples, their worries are beyond telling. That is why the Three Sovereigns of high antiquity governed without action, their robes hanging loose and their hands folded, and had almost nothing to worry about. Their ministers were cautious and kind. They worried over whether the ruler was upright, their hearts aching as if cut by a knife, and only then dared to assist him in bringing peace to the realm. They would also seek out immortal prescriptions in Heaven and give them to the ruler to take, enabling him to live a long life. At times, a minister’s service was especially great; those with great merit could even become immortals and ascend to Heaven alongside the ruler, jointly managing affairs there. Heaven would then provide them with food and clothing. These are clear proofs, not empty words.

Since the middle antiquity, people have often been jealous of the true Dao, shutting it out and cutting themselves off from it. They have deceived one another with false ways, keeping people ignorant and reducing the number of worthy people. As a result, rulers and ministers have been burdened with sorrow and distress, unable to bring peace to the realm and often failing to live long lives. This is not a failing confined to the ancients of our own time; it has gone on for a long time. The greatest failing often lies here. Do you understand? (Reply: Yes, yes.)

So today the garments of immortals piled up in Heaven are too numerous to count, yet a person cannot receive them without having rendered great service. It is like someone who has been granted a mansion, land, money, grain, and cloth by the government: they should live by the Great Dao, make the Dao their home, and neither flee nor hide. Yet without merit and virtue, they will not receive even a peck of grain, a single coin, or an inch of cloth. This is clear proof. Thus, from high antiquity through middle antiquity, as the true Dao gradually declined, it became difficult to obtain the true prescriptions for longevity and immortality. Among people, those who can attain long life on their own are mostly the longest-lived in the world. Why? When there is much true Dao and De, there is much upright Qi, so people fall ill less often and live longer. When false and perverse teachings abound, evil Qi also abounds, so people fall ill more often and fail to live long. This is Heaven’s natural law.

In ancient times, the ministers of the Three Sovereigns followed the true Dao extensively, so their rulers often lived long lives. The ministers of the Five Emperors followed the true Dao less, and their rulers did not live as long as the Three Sovereigns. The ministers of the Three Kings (Xia, Shang, and Zhou) followed the true Dao still less, and their rulers could not match the Five Emperors. The ministers of the Five Hegemons followed it less still, and their rulers were even further from the longevity of the Three Sovereigns.

A Plain-Language Interpretation of the Taiping Jing

(The minister says:) If people elevate false and delusive “documents of merit and virtue” above all else, yet do not follow the true Dao (the fundamental principles believed in by Daoists and the right path of cultivation), calamities will be plentiful, and most people will die young. These are clear and unmistakable consequences.

Those few who do live long are already among the longest-lived people in the world. The disciple says, “I understand this well.” The Perfected One asks, “Do you understand?” The disciple replies, “Yes.”

Thus, the sages of antiquity who practiced divination and observed government needed only to see whether the auspicious signs (favorable or unfavorable omens, such as celestial phenomena and portents) they received were good or bad to know at once whether the times were orderly or chaotic, safe or perilous, fortunate or disastrous.

Those who received writings of the highest goodness and responses of the highest goodness had reached the highest level of governance. Those who received middling responses were already like people of middling character; those who received inferior responses were already like people of inferior character.

What does this mean? For example, if the writing received was like that of the Three Sovereigns (the legendary ancient sage rulers, such as the Heavenly, Earthly, and Human Sovereigns), it was of the highest grade. If it was like the writing of the Five Emperors (five ancient rulers, including the Yellow Emperor and Zhuanxu), it was of the middle grade. If it was like the writing of the Three Kings (sage rulers of the three dynasties, including Yu of the Xia, Tang of the Shang, and Kings Wen and Wu of the Zhou), it fell somewhere between the upper, middle, and lower grades. If it was like the writing of the Five Hegemons (the five leading rulers of the Spring and Autumn period), it was of the lowest grade.

How can we tell what kind of writing it is? The disciple says, “Excellent! What you say is good.” Teaching people to govern themselves without punishment is the highest grade. Issuing commands that make people somewhat afraid and cautious is the middle grade. Teaching people to be governed through light punishments falls between the upper, middle, and lower grades. Teaching people to manufacture “merit and virtue,” treating what is false as real, abandoning the proper method, indulging in empty display, using hollow documents to conduct official business, abusing punishments, producing many perverse writings, and having no true Dao to uphold—this is the lowest grade. Such are the consequences of rule by force.

The sages of antiquity needed only to see whether they had received Heaven’s instructions to know for themselves what was superior or inferior. I would like to hear: Who should be sent to carry the instructions?

(The Perfected One replies:) At times, a worthy and capable person is born to assist in governing the age, just as a promising family is sure to have a worthy son. At other times, the Yellow River and Luo River (the places where, according to legend, Fuxi received the Yellow River Chart and Yu received the Luo Writing) produce responsive writings, charts, and deeds as tokens of confirmation. That is how it happens. The disciple says, “I understand.” The Perfected One then explains further:

When a family is about to decline, the son it produces will be wicked. When a ruler is about to decline, Heaven will not cause worthy and good assistants to be born for him. When a family is about to decline, its descendants will have no love for true Dao and virtue. Instead, they will favor treachery, falsehood, empty displays of “merit and virtue,” and depraved arts; such a family will fall into disorder and calamity.

When a family is about to prosper, it must seek true Dao and virtue, along with wondrous texts and writings (here, auspicious writings or sacred books bestowed by Heaven), in order to save itself. When a noble person (a virtuous ruler or good family) is about to prosper, Heaven will surely grant them a child who embodies true writing, true Dao, true virtue, and goodness, to govern alongside them.

The Yellow River and Luo River will also issue commands from time to time. Calamities will gradually diminish, auspicious signs will gradually appear, and favorable responses will gradually multiply. These are the signs of success. The disciple says, “Excellent, excellent. Go forth.”

Note: The original punctuation is compressed due to transmission. The passage above has been lightly connected according to the familiar question-and-answer format of the Taiping Jing, in which the Perfected One speaks with a disciple who responds “Yes.” Proper names are annotated at first mention.

A Plain-Language Interpretation of the Taiping Jing

The Perfected One urged them to work diligently: they should serve Heaven and help the Ruler of De—a ruler who follows the Way of Heaven—become wise and discerning. What does this mean?

If you wish to achieve great merit in Heaven, yet say that even those who have died cannot win praise for governing the state, then how could you achieve merit in Heaven? What should be done now? The only way is to hand the document to the Ruler of De. The Ruler of De is Heaven’s son and follows Heaven’s will. He should use these teachings to govern and repay Heaven for its great beneficence, thereby bringing peace to the world and fulfilling himself. You, too, will receive good fortune and preserve your lives.

Excellent. Yes, yes. Go.

The teaching of the “Three Practices” has now been explained. Let it instruct the worthy and ordinary people of later generations: this is how one should practice goodness. Do not care only for wealth and profit, claim to be doing good, and yet forget Heaven, the ruler, one’s father, and one’s teacher. The human conduct described by the Perfected One may be considered middling or above. As for the most foolish among the lowly, their nature is evil, and their accumulated misdeeds are beyond counting. Write this down and give it to people of later generations, so that each may reflect deeply: What benefit do their actions bring to Heaven, the ruler, their father, and their teacher? Or do they serve only their own interests? Heaven knows the human heart well; that is why there are so many illnesses and afflictions.

Excellent. This foolish student has been able to see Heaven’s intent and hear the teacher’s words. I have awakened greatly. You may be called someone who is easily awakened. In this age, there are many people who are foolish in the extreme. They trust their own foolish minds and do not believe what others say. This is their error. They damage the Way of Heaven and cause emperors and kings to suffer distress; it all stems from these foolish people. They are often jealous of words about the true Way and good De, calling them worthless, yet they trust their own unkind hearts. Heaven afflicts them with illness and suffering. That is why it has made me a ruler of supreme De, bringing forth this text. Through it, one can learn to settle oneself, bring order to one’s rule, and gain Heaven’s favor. The ancient emperors of the High Antiquity, who were deeply favored by Heaven, did so by following this very teaching. Do you understand, Perfected One? Yes, yes. Go. You already understand. Leave now. Go and reflect on it. Yes, yes.

I would like to ask about one more matter. Why is the Celestial Master’s exposition of this teaching so extensive?

Excellent. Your challenging question may be said to grasp the meaning of the Way. Yet people throughout the world differ in what they value as good, evil, or righteous, and their intentions also differ. Thus, those who follow the Way are alike in the broad sense but differ in details. One matter branches into ten thousand; only after the text has reached one thousand five hundred and twenty characters is the Way of Heaven expressed, even in a small measure.

As for the ruler … (The text continues with “practicing and speaking,” and so on. In commonly used edited editions, this passage may be a fragment. The intended meaning is: when a ruler puts this teaching into practice, then …)

Note: This passage is a dialogue between the Perfected One (the Celestial Master) and a disciple. It argues that achieving merit in Heaven requires passing the text on to the Ruler of De, who should govern by it and thereby repay Heaven. It also warns later generations against foolish self-interest and damaging the Way of Heaven. The final section discusses why the teaching is so extensive: people’s intentions differ, and the Way has differences in its details. The source contains gaps and corrupt characters—for example, “口口” and the passage after “而王.” The plain-language text has been punctuated and clarified according to common readings, and specialized terms are briefly explained at first mention.

[Continuing from the previous passage] The full power of this book cannot yet be recorded in its entirety. The Perfected One asked, “Do you understand?” The disciple repeatedly replied, “I understand.” The Perfected One intended to entrust the book to a virtuous ruler and bring it into the world, so that ordinary people might reflect for themselves on the gains and losses in their conduct, heal the ills of Heaven and Earth, bring stability to imperial rule, and attain peace. The Perfected One also gave a final reminder: understand what is crooked and what is upright; after affirming this repeatedly, go forth and encourage yourself. Do not be negligent.

Sixty-Four: Win People Through the Dao, Not Through Force

The Perfected One asked: Should ordinary people rely on severity, fear, cunning, and deceit, constantly using force to subdue others? Surely they should not.

The disciple replied: Yes, I understand now. Yet people in the world think that one should subdue others through harsh authority and cunning deceit. Why? Because most people believe that this is the only way to govern them.

The Perfected One sighed: What you know is still the common person’s way, and does not yet make you a “High Perfected One.” Your words are like those of ordinary people and do not accord with the heart of Heaven. The teachings of a High Perfected One should accord with Heaven’s heart. Today, those who subdue people through severity, fear, cunning, and deceit are loathed by the spirits. Not only the spirits, but the spirits of Yin and Yang loathe them; not only those spirits, but Heaven and Earth loathe them as well. Since Heaven and Earth first opened and were formed, people throughout the world have suffered together and sought together to cure the very practice of “subduing people”—a practice that fails to heal those who have been subdued. So when those who have been subdued suffer injustice, the spirits help them, and Heaven and Earth help them. When Heaven and Earth help them, people in the world will also set right those who rely on subduing others and instead help the subdued.

Thus, the supreme sages of ancient times, such as the Three Sovereigns, won people over through the utmost Dao and De, not through severity, fear, cunning, and deceit. Those who subdue people through severity, fear, cunning, deceit, and punishment are just like bandits and thieves, who likewise rely on these means to subdue others. On what basis, then, can a gentleman claim to be different from them and show his superiority? If a Perfected One still says that such methods should be used, is that not confused? This is precisely the practice that has unsettled Heaven and Earth since the middle ages. Do you understand?

Therefore, the virtuous rulers of high antiquity did not govern the people through severity, fear, cunning, and deceit. By the middle ages, although penal codes and legal standards had been established, rulers no longer dared, as in high antiquity, to rely solely on the utmost Dao and De to win people over.

Right: Distinguish ruler and minister, father and son, and teacher and disciple; help people recognize good and evil, and the gains and losses in their conduct, so that these may serve as a basis for divination or judgment.

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

In the later ancient age, if rulers governed the people mainly through harsh laws, intimidation, political schemes, and punishment, the world would fall into minor disorder.

The benighted rulers of that age let domineering rule prevail. They used their authority and punishments to make officials and ordinary people afraid, so the people repeatedly rebelled. Those who govern the world through the Dao (the Way) bring clarity and nurture the people. Those who govern through De (Virtue/Power) act in measured ways, whether advancing or withdrawing. People in that age were difficult to govern because they relied heavily on schemes and deceit. Heaven governs through the Dao, so the sky is clear and the sun, moon, and stars—the Three Lights—shine bright. Earth governs through De, so it can bear burdens and endure hardship. People govern through harmony, so their speech is often persuasive. But the people of that age changed their words and arguments unpredictably, which made them difficult to govern.

Heaven stands upright above, Earth stands upright in the middle, and human beings stand upright at the lowest level. When something reaches the lowest extreme, it must turn back upward. How can we know that it has reached this extreme? Because people’s words about advancing and withdrawing are inconsistent, and each speaks differently. This shows that the Qi of all three—Heaven, Earth, and humanity—has fallen to its lowest point. Once it reaches that point, it must turn upward and return to the Dao; only then can Great Peace be attained, like Heaven. Returning to De brings balance, like Earth. Returning to harmony still leaves some minor disorder, like the human realm. If people rely only on intimidation, cunning, and punishment, disorder will grow day by day, like under a tyrannical ruler, and punishments will multiply.

A perfected person once asked in reply: “Should we really use intimidation and cunning? Would that not disrupt Heaven’s principles?” The Celestial Master said that intimidation and punishment should not be used as a regular practice. But why, then, does Heaven sometimes send thunder and lightning to strike people? That is a good question; it gets to the heart of the matter. Heaven strikes people when those in power intend to do evil in matters they hold sacred, wrongfully accuse others, or even make people eat alongside the six kinds of domestic animals. Heaven then punishes them and helps bring them down, so that they are consumed by the consequences of their evil; the people of the world also condemn them. Thus, whether great or small, anyone who wrongfully accuses others will be punished, while those who are wronged and made to suffer will receive compassion and help. Therefore, when a noble person overcomes or persuades others, it should be through the Dao and De, never by attacking, harming, or wrongfully accusing them.

Intimidation and cunning can only force the unruly into submission; they cannot win people over through the Dao and De. Only those who intend to act without the Dao resort to such methods. For example, the Thunder Lord’s striking down of an unruly person is not something to be done routinely; to do so would go against Heaven’s heart. To accord with the hearts of Heaven and Earth, one must practice the Dao and De. That is why the sages of old valued the practice of the Dao and De, benevolence, and helping others as the way to prevail over them.

Note: “Three Lights” refers to the sun, moon, and stars; “three Qi” refers to the Qi of Heaven, Earth, and humanity, the Three Powers; “Great Peace” is the ideal form of governance upheld by the title of the scripture; “Celestial Master” is a title for a Daoist teacher. The text argues that governance must return to the Dao, De, and harmony, and condemns domineering rule and excessive punishment.

Plain-Language Interpretation

Do not govern people through harsh punishments and laws, using fear to make them submit. This is a crooked path.

People who wield authority recklessly and frighten others into submission will not receive help from the Supreme Sovereign’s peaceful aura in governing the country. Why? Because they govern people improperly. Someone may suffer a terrible injustice but, out of fear, dare not speak up. It is like a bandit stealing someone’s clothes: the victim knows it is wrong but dares not say so, and instead respectfully calls the thief “General” or “Lord.” That is the kind of person meant here.

Others may be too weak to seek redress for themselves, and likewise dare not speak. This is called being blocked and cut off, and it causes disharmony between Yin and Yang and in the weather.

Heaven installed the ruler to govern with the purpose of using strength to support the weak. Yet officials who act like bandits instead use harsh authority to intimidate and oppress people, and schemes and deception to terrify them. In this way, balanced Qi cannot reach a virtuous ruler and help govern the country. It may even throw the rightful order into disorder. So Heaven entrusted these words to a Perfected One, who then passed them on to rulers of great virtue, worthy people, and ordinary folk, so that officials and the people alike might reflect: good government should benefit those above, and they must never act recklessly.

“Perfected One, do you understand?”

“Yes, yes.”

“Good. You have awakened to the truth. From now on, be careful in what you say; do not speak recklessly.”

“Heaven is not human—”

“Yes, yes. Ordinary people cannot measure up; it is better to ask good questions.”

“Yes, yes.”

(Right: The principles of what Heaven, Earth, humans, ghosts, and spirits oppose and support in distinguishing and overcoming submission.)

This explains clearly what Heaven, Earth, humans, ghosts, and spirits each oppose and support when it comes to ruling through coercion and intimidation, and what principles should guide action.