《太平經》Vol. 53

The Plain-Language Interpretation of the Taiping Jing, Scroll 53: Distinguishing the Four Methods of Governance (Chapter 79)

The Perfected Chun respectfully knocked his head to the ground and, feeling uneasy, said: “Today I would like to ask about one more matter. It may not count as a ‘matter of the Dao’ related to cultivation, but when I hear an enlightened master explain things, I never find them hard to understand. So I have come to ask again, though I know I am imposing.”

He had something troubling him, and was asked what it was. The master replied: “Very well. I will explain it to you.”

The Perfected Chun asked again: “When an emperor appoints his ministers, the old and the young should be appropriately balanced. I am not someone who governs the world, so why should I ask about this?”

He continued: “I have seen that the seasons and weather sometimes go wrong one after another. Perhaps this is because the ministers in power fail to act sincerely and fulfill their duties, throwing the seasons and climate out of balance. When the ruler lacks understanding, disasters arise together, and those who follow the Dao are harmed as well. Even Heaven and Earth, and the sun, moon, and stars—the Three Lights—suffer from this. How could a Daoist who is upright and clear-minded escape alone and remain unharmed?

“Although I have been blessed by Heaven’s will and lived a long time, I often dare not assume that I am safe. Since I began serving my master as a youth, I have asked about many things that I could not fully understand. Now, taking the liberty to ask once more, I seek the Celestial Master’s guidance on the essential points. I fear I may never have another chance to learn them. Since the enlightened master has agreed to answer, I beg you to explain what lies beyond my understanding.”

The master praised him, saying: “Well said! From what you said this morning, I know that an age of Great Peace is near. I will now explain this in detail. Listen carefully and take notes.”

Question: “There are four methods of governing the world: governance by Heaven, governance by Earth, and governance by humans. When the Three Qi reach their utmost, all things—including crawling creatures, beasts, and plants—are brought under governance as well. I wish to understand what this means.”

Governance by Heaven: How should a ruler treat his ministers? As one treats the Old Lord, with the respect due to a father and a teacher. A minister holds a low position, so why treat him as a father and teacher? Because even if his office is low, his Dao and De deserve respect. To serve him as a father and teacher is to honor his De. The ruler should join with such a minister in shared purpose to devise policy; only then can the world be brought to order.

Governance by Earth: Treat ministers as friends, sharing their aims, their concerns, and their troubles. Earth is Yin and governs compliance; mother and child stand together, share their feelings, and bear one another’s worries. Though a minister’s position is low, his De can harmonize affairs and bring peace to the ruler’s government.

Governance by humans: Use ministers lightly and treat them as if they were children. It is like a father who has just had a child: the child is still too young to offer the father advice. This leads to a limited and easily disrupted system of governance.

Governance that treats all creatures alike: Treat ministers and children like dogs, plants, and trees. No care is taken to choose ministers or assign them their duties; whenever an official post comes up, anyone at hand is casually appointed.

A Plain Language Interpretation of the Taiping Jing

Those who only learn to govern “like human beings” lack true understanding. Why? To be “like a human being” is merely to resemble one outwardly. Inwardly, such people seek only to get by; they do not plan far ahead for the ruler, and so they compete for power and profit.

Governing “like Heaven”:

All the ruler’s ministers should be his teachers and fathers, and he should treat them with the care he would show his own father. When people love their children, how could the children face grave danger? Teachers and fathers can resolve dangers from every direction for those in their care; how could they mishandle things?

Governing “like Earth”:

All the ministers are like-minded friends of the ruler. They share plans and concerns, and work together to secure their position. They comply with and support those above them, devoting themselves to carrying out Heaven’s will. Since they all win Heaven’s favor, how could they be insecure?

Governing “like human beings”:

One obtains the Qi (vital energy) of balance and harmony, able to advance or retreat, and difficult to read. It is like a young son who cannot make far-reaching plans for his father and so deceives him; or a young, inexperienced minister who cannot plan far ahead for the ruler and so deceives him. The young have little experience and shallow learning, and feel little awe. They are therefore easily deceived, and small disorder arises in the affairs of government.

Governing “like crawling creatures among the myriad beings”:

Crawling creatures have no sense of ritual or righteousness; among the myriad beings, they are lacking in wisdom and devoid of virtue. Their nature gives no regard to rank or order: they seek only to prevail. This leads to great disorder and ruin.

Comparing the four modes:

Governing like Heaven means benevolence, cherishing life, and doing no harm. Governing like Earth means compliance and helping things come to completion, though small harms may sometimes occur. Governing like human beings means competing for profit and having many desires, often harming, deceiving, and neglecting one another. Governing like crawling creatures among the myriad beings never achieves anything great: whether the stakes are large or small, all that matters is winning or losing.

By observing these four ways of governing, one can see that the Qi of Heaven above and below, and the Qi at the center, have not yet been entirely lost. For the greatest happiness, one should learn first from Heaven, second from Earth, third from human beings, and fourth from the myriad beings.

Lifespans and attainments:

Those who are like Heaven alone can live long and win Heaven’s favor. Those who are like Earth have somewhat shorter lives and obtain Earth’s intent. Those who are like human beings live still less. Those who are like the myriad beings die at uncertain times, and their deaths are beyond counting.

Those who are like Heaven use three channels for written communication:

Heaven has three luminaries—the sun, the moon, and the stars. The sun observes Yang, the moon observes Yin, and the stars observe the center. Therefore, written communications should be sent through three channels, with the aim of clarity and sound judgment. Once a document arrives, it is enough to record the name of the person who issued it; there is no need to ask who handled or delivered it.

Those who are like Earth use two channels (the text is broken off here; the passage may have continued with a discussion of Earth’s two channels).

Note: “Like Heaven, like Earth, like human beings, and like crawling creatures among the myriad beings” are four modes of governing and self-cultivation in the Taiping Jing, ranging from the highest to the lowest. “Three luminaries,” “three channels,” and “two channels” relate to astronomy and systems of written communication, and reflect the text’s fusion of Daoist political thought and cosmology.

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

On “Texts” and “Images”

The “texts” shown to people and the “images” established for them should point to only one Great Dao. Although some writing can still be seen in the world today, it preserves only a faint trace of an “image,” as if all things were crawling about on the ground, each going its own way. Many words have been spoken, but they no longer amount to true classics possessing De (Virtue/Power) and proper principles.

Was this deliberately arranged by Heaven? Did people bring it about themselves? Or has the time come to this? Even so, when rulers govern toward Great Peace, they draw closer to the goodness favored by Heaven and willingly model themselves on Heaven’s order. When they govern toward moderate peace, they model themselves on Earth. When they drift toward minor disorder, only human laws remain. When they fall into great disorder and can no longer bring things under control, they reach a state like all things on the ground going their separate ways. How did governance come to this? And what can be done now to set things right?

Heaven’s Rise and Decline, and the Classics

When Heaven’s mandate is about to flourish, auspicious signs appear in response, and extraordinary texts emerge. They are given to people of that age so that they may awaken fully and then uphold them. When Heaven’s mandate is about to decline, Heaven conceals the written texts, making them invisible and leaving people with no desire to seek them.

Does it take no more than “an old man” for a minister to be worthy? No. Here, “old” means an elder of great virtue and standing, mature in moral conduct and, like Heaven, steadfastly holding to the Great Dao without the slightest deviation. Such a person can bring stability to a ruler. But someone who is merely old and has no real learning cannot take on this great responsibility either.

The Way of the Teacher: Like a Father, a Friend, a Son, and All Things

Question: How should one treat a teacher as one would a father, a friend, or a son? And what does it mean to treat a teacher as one would all things?

Like a father: One should learn as a son learns from a strict father, and as a disciple learns from an enlightened teacher. One must receive the teacher’s hidden strategies, secret words, and sacred writings in order to bring peace to the realm, repay the sacrifices made at the ancestral temple, and return merit and virtue to Heaven. In this way, one can win the people’s hearts, bring Yin-Yang into harmony, and put an end to calamities.

Like a friend: One should treat one another with loyalty and trust, plan together, and carefully distinguish good from evil, and what is easy from what is difficult.

Like a son: A father may keep some matters to himself rather than telling his son everything; likewise, a son need not report every mistake to his parents. Each person has boundaries to observe, and some things should be kept private. These are steps in human relationships; this does not mean that people across the realm should deceive one another in governing.

Like all things: This describes the height of disorder. In spring and summer, all things compete to grow; in autumn and winter, they compete to die. They will not yield to one another for even a moment.

Chun’s Sincere Question and Charge

The disciple Chun bowed twice and said: I have asked far too many questions, and have been truly disrespectful—even going beyond what is fitting for a teacher and elder. Yet I do not dare hide this writing away. If I have seen it but fail to put it into practice, I fear offending Heaven. Where should this book be kept?

The reply was: Since you have asked, do your utmost to practice it on your own. When you meet someone who understands the Great Dao, give the book to that person and have them deliver it to a virtuous ruler, so that the ruler may model their conduct on it and follow the Way of Heaven.

Note: The punctuation of the original varies across editions; the text above follows a commonly accepted interpretation. “Chun” is a personal name. “Modeling oneself on Heaven,” “modeling oneself on Earth,” “following human laws,” and “following the crawling things of the myriad beings” are expressions in the Taiping Jing that use Heaven, Earth, humanity, and all things to represent four levels of governance.

A Plain-Language Interpretation of the Scripture of Great Peace

(Asking about the teaching and passing it on)

The methods for governing—or for spiritual cultivation—must be almost divine. Even if you have received them, if you do not think deeply about them and put them into practice, Heaven will not go further or show you special favor.

The person receiving the teaching repeatedly agreed and dared not go against the master’s words, though the master’s words must not be wholly disregarded either. Heaven and Earth wish for peace, and so revealed the highest Dao (the Way), bringing you from afar to ask carefully about this teaching. A heavenly messenger asked me to pass these words on to you, and I will not speak idly. Heaven did not wish to say much; by speaking, I have disclosed its essential teaching without cause, and for this I deserve punishment. You may take my words and pass them on without coming to harm, so have no doubts. I speak to you with complete sincerity. Heaven will grant even greater blessings to the ruler, which is why I offer you this warning.

(Asking who should practice and about the Way of Heaven)

The questioner respectfully asks: What is the name and family name of the person who will put this teaching into practice? Who is it?

The reply: Heaven bestows things on all beings; it has no private interests. Whoever asks about the teaching and is already eager to practice it is the person. The Great Dao is supremely important; one must not appoint someone out of personal attachment. Whoever practices it will receive good fortune; whoever does not will be left in doubt.

The questioner asks again: What has Heaven and Earth seen, or what moment are they waiting for, that makes them wish to speak these words through you?

The reply: There is something real to see and verify; these are not empty words. Heaven takes peace and stability as a joy, and delights when there is no illness and those above and below live in harmony. So it wants the people to be tranquil, without evil sounds or fighting, each dwelling in their proper place. Then, free from illness and filled with joy, Heaven can speak without speaking falsely.

But if Yin-Yang is now made to turn upside down, clash, fall into disorder, and harm one another; if the myriad things cannot dwell in peace, the sun and moon lose their brightness, and the stars move in confusion, then Heaven is ill, stifled and unable to find relief. Unless it conveys its words, its illness will not be cured. So when there is disorder, it speaks of small matters; when disorder is small, it speaks a little, and when disorder is great, it speaks at length. Since ancient times, the divine and true sages have served as Heaven’s messengers, received Heaven’s intent, and spoken on behalf of Heaven and Earth. This has always been the established way, from the time Heaven and Earth first set things in motion. Thus, from beginning to end, the writings of the sages speak for Heaven and act on its behalf.

The questioner asks: What matters do they speak about?

The reply: They concern the places where Heaven and Earth suffer. Writing that does not make its meaning clear is “the substance of the Dao”; plain writing that does not make its meaning clear is “the writing of the Dao”; condemning evil is “the Dao’s affirmation of goodness.” This makes people awaken: Heaven and Earth are supremely honored and divine; the divine can see clearly and holds a position above all others. Why, then, do they not remove their own illness, but instead pass their words to people? Though Heaven and Earth are lords of the myriad things, divine and supreme, they still pass their words to human beings because they, too, suffer afflictions and must speak through the mouths of sages.

(Heaven’s illness and Yin-Yang)

The questioner asks: What illness afflicts Heaven and Earth?

The reply: When Yin-Yang clash and fail to harmonize, and the myriad things cannot find their proper place, this is Heaven’s illness. When the sun, moon, and stars depart from their regular courses, this too is Heaven’s illness. Heaven delights in peace and stability and is made ill by inversion and disorder. When ill, it does not speak; when it does speak, someone must receive and pass on its words.

(A brief outline)

This passage discusses three things. First, there are cautions about passing on the teaching: revealing Heaven’s essential teachings brings punishment upon the one who transmits them, but sincere instruction, put to proper use, benefits the ruler and the world. Second, it asks who should practice the Dao: the question is not someone’s name, but who truly wishes to put it into practice. The Great Dao must not be entrusted on the basis of private attachment. Third, it explains why Heaven speaks: Heaven delights in peace, the end of warfare, and all things dwelling securely in their proper places. When Yin-Yang turns against itself and the myriad things are displaced, this is “Heaven’s illness.” Stifled and unable to speak, Heaven must rely on divine and true sages to speak on its behalf. Their words concern driving out evil, restoring what is right, bringing peace to the people, and aligning with the Dao.

Expressions in the text such as “methods of governance,” “the highest Dao,” “heavenly messenger,” “Yin-Yang in conflict,” and “divine and true sages” are common terms in the Scripture of Great Peace. They refer both to political governance in accordance with the age and to spiritual cultivation and instruction aligned with the Way of Heaven. They should be read together, rather than understood from only one perspective.

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

All things have parents. Even when parents do good, if their children do evil, rebel against government and teaching, and turn the proper order of those above and below upside down, then however good the parents may be, the family resembles an evil household. It is like a son ruining his father, a minister ruining his ruler, a disciple ruining his master, or a wife ruining her husband. When people harm one another in this way, goodness disappears amid great disorder.

Heaven and Earth, the people, and all things originally share in governing a single matter: when it goes well, they rejoice together; when it turns harmful, they suffer together, and so share one another’s sorrows. If they do not work together and refuse to take turns caring about one another’s troubles, then, for Heaven and Earth to attain goodness and peace, the spirits, perfected beings, and sages must deliver a message and bring forth a divine text to inform them of it. It is like a ruler who wishes to govern the country well and delight in goodness: he establishes good teachings. This book is such a teaching. If you wish to understand Heaven’s intentions, repay Heaven’s beneficence, and save people from calamity and harmful Qi, then, once you have received it, reflect on it carefully. Heaven’s intentions can be understood.

The disciple replied, “Yes. I dare not be careless. I ask the Master to explain it once or twice more.”

Good and evil each affect the person who practices them: the good benefit themselves, while the evil harm themselves. You have both a flourishing intent to do good and concern for the ills of Heaven and Earth and the insecurity of rulers. Your merit is already immense, but you must consider the matter in detail. You have reached an unmatched height in practicing goodness. Do not stop or injure this effort; keep your thoughts on goodness and continue in accord with the Way, as you have been doing.

The disciple replied again, “Yes. I dare not grow lax.”

The Method of Distinguishing Anger and the Signs of Safety and Danger in Governance