《太平經》Vol. 67

The Six Offenses and Ten Remedies, Key 103

The Realized One asked: How many kinds of offenses do ordinary people commit? If people do not break the law, how can they still be guilty of wrongdoing?

The Realized One replied: Ah, Realized One, how can you be so dull? Have you never heard that people may obey the laws of the state and still be guilty of offenses? That is how ordinary people speak; you are as confused as they are. Have you not seen that ordinary people in fact commit six grave offenses that cannot be escaped? Some bring retribution at once; others bring calamity upon their descendants. When you study the Dao, how can you fail to see these plainly evident offenses? And why, of all things, do you not worry about them?

The foolish student said: I suddenly no longer feel that this is a problem.

The Realized One replied: You say “suddenly” again! Ordinary people die carrying grievances and resentment precisely in this way. They reach a dead end and still fail to awaken before death. Since the world was formed, ordinary people have first been confused and only later become clear. What is there to blame them for? I would like to hear the details.

The Realized One replied: Yet people may accumulate the Dao without limit and still refuse to teach others to emerge from ignorance and seek life. Their offense cannot be expunged: some suffer retribution at once, while others bring calamity upon their descendants. Why? Because they have cut off the Dao bestowed by Heaven and incurred Heaven’s enmity.

People may accumulate De without limit and still refuse to do all they can to teach others to uphold De, nourish their nature, and act with care. Their offense cannot be expunged: some suffer retribution at once, while others bring calamity upon their descendants. Why? Because they have cut off the nourishing De of Earth and incurred Earth’s enmity. Such people have committed a grave transgression.

People may amass riches by the millions and still refuse to rescue the poor and aid those in urgent need, allowing others to die hungry and cold. Their offense cannot be expunged: some suffer retribution at once, while others bring calamity upon their descendants. Why? Because wealth is the means by which Heaven and Earth put benevolence into practice and maintain harmony and balance. Through it, Heaven and Earth circulate resources between them and provide enough to keep people from destitution. But now people hoard wealth and cut off its flow, leaving others without the means to get by. In this way they set themselves against the harmonious Qi of Heaven and Earth. Some suffer retribution at once; others bring calamity upon their descendants. Wealth cannot remain gathered in one place for long; it should be passed from one person to another.

Heaven gives people life and grants them understanding, so that they know to love goodness and hate evil. Though fortunate enough to have understanding and know that Heaven has the Dao, people may still despise the Dao and refuse to study it diligently to save themselves. Or, though they have been granted long life and a place in Heaven’s lineage, embodying the life of their ancestors, they may still think little of themselves and refuse to learn. They treat death as though it might arrive at any moment, then blame themselves only when they are dying. Their offense cannot be expunged: some suffer retribution at once, while others bring calamity upon their descendants. This leaves people born without awareness and sets them against Heaven. Why? Because Heaven follows the Dao through its own efforts and is therefore always auspicious; to lose the Dao is to invite misfortune.

This section lists six kinds of offenses committed by ordinary people that cannot be expunged. Its central concerns are cutting off the Dao, failing to teach others, refusing to help those in need, and thinking little of oneself and failing to study. It stresses that the Dao and De must be cultivated for the benefit of others; otherwise, retribution may come at once or calamity may fall upon one’s descendants. Specialized terms such as “wealth that brings harmony and balance” and “Heaven’s lineage” have been retained and briefly clarified in keeping with the context.

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

A violent death may follow, though one cherishes life, enjoys human pleasures, and wants to make the Dao known in the world, if one is unwilling to make an effort.

Some people cherish their lives and want to do good, and to let the Dao abide within them, yet are unwilling to make a real effort to put it into practice.

To practice the Dao in name only is to become a person without the Dao. Heaven does not grant long life without cause; only those who truly have the Dao may live long. This cuts off the Way of Heaven, and so makes one an enemy of Heaven.

In name, such a person cultivates the Dao; in reality, they have become “a person without the Dao.” Heaven does not grant long life for no reason: only those who truly have the Dao receive long life. To act this way is to sever the Way of Heaven and make oneself Heaven’s enemy.

People know that De and goodness are good, yet refuse to work at learning and practicing De. Instead, they despise De, reject self-cultivation, and treat themselves lightly by acting wrongly. Their offenses cannot be cleared away.

People are born knowing that De and goodness are good, yet they refuse to work hard at learning and practicing De. Instead, they scorn De, dislike self-cultivation, and treat themselves lightly by acting recklessly. Their offenses cannot be erased.

Some suffer retribution in their own lifetimes; for others, calamity passes down to their descendants. The reason is that they act against the Way of Earth. Earth cherishes De and nourishes life, but these people take no pleasure in cultivating De and care only for themselves. They wrong the bodies entrusted to them by their ancestors and make themselves at odds with Earth.

Some receive retribution in their own lifetimes, while for others the calamity extends to their descendants. This happens because they go against the Way of Earth. Earth cherishes De and nourishes people, but these people take no pleasure in cultivating De and think only of themselves. They betray the bodies handed down by their ancestors and thereby incur Earth’s enmity.

Heaven gives each person strength, so that they can provide their own clothing and food. Yet they refuse to work, fall into hunger and cold, betray the bodies entrusted to them by their ancestors, and let their strength go to waste. Though they could earn food and clothing through effort, they constantly complain of hardship, hunger, and cold, relying on wealthy families for handouts to survive. Their offenses, too, are hard to erase.

Heaven gives each person the strength to provide for themselves, yet some refuse to work and end up hungry and cold. They betray the bodies entrusted to them by their ancestors and waste their strength. Though they could earn food and clothing by making an effort, they keep complaining of hardship, hunger, and cold, and depend on wealthy families’ charity to survive. Their offenses are also difficult to clear away.

Some receive retribution in their own lifetimes; for others, calamity passes down to their descendants. The things produced by Heaven and Earth can nourish people, and each person should gather what they need according to their ability, taking enough without exhausting the supply. Instead, some idle away their strength and demean themselves by refusing to work; others, when they cannot get what they want, forcibly take other people’s property. They make themselves enemies of harmony, and their crime deserves death. This is clear.

The same applies: some suffer retribution in this life, while others pass calamity down to their descendants. The things produced by Heaven and Earth can nourish people, and each person should gather what they need according to their abilities, taking enough without depleting what is available. Yet some waste their strength through laziness and demean themselves by refusing to work. Others, when they cannot obtain what they want, seize other people’s property by force. They set themselves against the Way of harmony, and their crime deserves death. This is clear.

These are the six great offenses, which Heaven loathes. They cannot be erased.

Together, these are the “six great offenses.” Heaven abhors them, and they are difficult to escape.

Does the Perfected One understand? Yes, yes. I wish to hear from the Celestial Master which of these offenses is the gravest.

(Disciple:) Perfected One, do you understand? Yes, yes. I would like to hear the Celestial Master explain which offense is the gravest.

Alas! Your question shows that you have become even more confused. What is this? It is an offense that brings ruin upon one’s whole family! Why ask which is the gravest? I am astonished, and do not understand the crucial point. I beg the Celestial Master to explain further, so that I may awaken fully, understand the meaning deeply, and never dare commit it again.

(Celestial Master:) Alas! Your question shows that you have become even more confused. This is an offense that brings ruin upon one’s whole family! Why ask which offense is the gravest? I am astonished, and do not understand the point. I ask the Celestial Master to explain further, so that people may awaken fully, understand the meaning deeply, and never dare commit it again.

Good. Perfected One, you speak well. I am about to make my meaning clear. You should follow closely and commit it to memory. Yes, yes.

Very well. Perfected One, you speak well. I am about to make my meaning clear. Follow closely and remember it carefully. Yes, yes.

Now the August Heaven has the Dao by which it operates, giving birth to all the myriad beings. All depend on its life-giving command.

Now the August Heaven operates through the Dao and brings forth the myriad things. All beings depend on Heaven’s life-giving command.

Today, some great and profound Daoists understand it deeply and keep it within themselves, but refuse to make an effort to teach others.

Today, some great Daoists understand the Dao deeply and keep it within themselves, but are unwilling to make an effort to teach others.

Teaching people the Dao is like giving them fire. If only a few people come to take some, it does not diminish the source. If no one comes to take any, that does not diminish the source either.

Teaching people the Dao is like sharing fire with them: even if only a few come to take some, the source is not diminished; if no one comes to take any, the source is still not diminished.

Now, since we are fortunate enough to share it by teaching the people of the world, let us help…

Note: This passage uses the phrases “make oneself an enemy of Heaven, Earth, and harmony” and “six great offenses” to stress the gravity of failing to practice De, not supporting oneself through one’s own efforts, taking by force, and above all, hiding the Dao instead of teaching it. The image of “sharing fire” shows that transmitting the Dao does not diminish its source.

Plain-Language Interpretation of the Taiping Jing

Heaven transforms and brings forth the myriad things, supporting their vitality. Earth nurtures their forms and brings them to completion. It also assists the emperor in putting the right way into practice, so that everyone holds the Great Dao within, seeks goodness and life, and fears evil and death. Thus, government orders can be carried out, the realm can be brought to order, and the people no longer break the law or do evil.

When people’s hearts turn from evil toward goodness, they help Heaven, Earth, and the emperor nurture all living beings, allowing each thing to find its place and grow in peace. If people cherish benevolence and no longer steal carelessly or harm the myriad things, Heaven will be greatly pleased, Earth will greatly rejoice, and the emperor will be greatly at ease and free from worry. The merit of this accumulates layer upon layer and is truly immense.

When one person teaches and guides others, it is like transforming a hundred ignorant people. If those hundred all turn toward the right way, each can then teach ten thousand people. When those ten thousand teach together, they can transform a hundred million; when that hundred million spread the teaching together, its influence has no end. Such goodness accords with Heaven’s heart above and reaches without limit into the depths below. The people will all delight in living and in doing good, while the emperor can govern the realm with ease. What could stand in the way? Since this is so, why not do your utmost to enlighten one another, follow the injunctions of the former masters, and pass the Supreme Way on to others?

Today, some people, though they have received the former masters’ instructions and hold the Supreme Way deeply in their hearts, shut themselves away and refuse to teach or guide others. The people are left without anything to turn to, forced to die unjustly, their grievances impossible to resolve. This is called “severing the Way of Heaven.” When many people lose the Way and act recklessly, Heaven cannot remain at peace for long, and Earth cannot continue to nurture them. People must know the Great Dao. Petty people without the Way often belittle and degrade themselves, collectively defying the signs of Heaven and the patterns of Earth. They become thieves, harm one another, and violate the king’s laws, causing profound distress to the noble-minded and creating disorder that is difficult to govern. The ruler thinks of this day and night and is consumed by sorrow. Heaven and Earth lose their proper positions, and calamities and strange disturbances arise without end, all becoming burdens left to the emperor.

I cannot fully describe the grave crime of “severing the Way of Heaven”; its offenses are too numerous to record. So I will give only a brief outline, to show the Adept—the cultivator who has attained the Way—which offenses are right or wrong, grave or light. It is perfectly clear that grave offenses warrant death. Yet even at death, a person may still have residual offenses that pass down to later generations. This is truly frightening! Adepts must be exceedingly cautious. Only an Adept who understands this fear can be said to have gained lasting good fortune and escaped calamity. I will carefully obey the instructions and dare not disobey.

Since you are already wise and deeply understand Heaven’s mandate, you must no longer doubt life, death, departure, or staying. I have now respectfully heard the command of the Way of Heaven, and wish also to learn the injunctions of Earth’s De. Earth possesses great De, devoted entirely to following the Way of Heaven and cherishing life by nurturing the myriad things. All living beings, with their many entanglements and emotions, receive its grace and are brought to maturity. Therefore, those of profound De and deep benevolence should… (The original text breaks off here; the following passage is missing.)

A Plain-Language Interpretation of the Taiping Jing

This is the author’s own account: by good fortune, I received the strength of my former master and was able to hold within myself the Virtue (De) of the “Limitless” (Wuji). When Virtue is used to teach people, it is like drawing water to drink from a great river: taking a little to drink does not cause the river to run dry. Likewise, when people take up the Virtue of the Limitless and learn to put it into practice, its source is not diminished.

One should do one’s utmost to teach, so that ordinary people understand how to “keep to the depths and embrace Virtue”—to remain grounded in deep stillness and hold fast to virtuous conduct—and each learn to cherish and nurture their own nature. Those of the highest character can help Heaven nurture what is about to grow, and help Earth sustain the myriad things that are coming to fruition. All work together with one purpose and no ill will. The great worthies, people of great Virtue, are clear-minded and receptive; they can be taught to advance in the Way and become aides to the ruler. The worthy can serve as teachers to officials. Even those lower down, though they may be ignorant, can become teachers among the people. There is no ordinary person who does not welcome the transformation brought by Virtue and wish to turn toward goodness. If teaching can achieve this, benefiting all under Heaven above and the Earth below, then it becomes the root of great transformation: it helps the emperor nurture the people and keeps people from doing evil. The noble person sits with hands folded in Wuwei (non-action), free from worry; their merit and Virtue become manifest, Heaven and Earth cherish them, and their blessings may extend even to their official position.

Now, however, some people hold within themselves a vast Virtue yet pretend to be foolish and shut themselves off, blocking the path of morality. They do not help Heaven nurture what is about to be born, do not help Earth sustain what is coming to fruition, and do not help the emperor bring harmony to the people. As a result, foolish people and later generations grow ignorant and benighted, unable to tell black from white. They harm one another to the death and never change, eventually becoming petty people who cannot be guided. They suddenly treat their own lives lightly, follow one another into wrongdoing and crime, and pile up evil above and below, until they can no longer teach one another. They become dim and confused, with nothing to restrain them: they violate the patterns of Heaven above and the forms of Earth below, act against the Four Seasons, and disorder the Five Phases (Wood, Fire, Earth, Metal, Water). This is a great source of worry for the noble person, brings harm upon the petty person, and gives rise to banditry. At times, people destroy themselves and bring ruin upon their parents, thereby ending their family line. The Perfected One now merely sets out the guiding principles and shows the first steps, so that once people awaken, they may spur themselves on. If one refuses to teach for the long term, then the name of Virtue is cut off from the nourishment of the land—and the guilt is this grave. This is called being without proper form: even after death, the guilt remains, and so the offense extends to later generations.

Do you understand, Perfected One? This is frightening—truly frightening! If the Perfected One knows this early and remains vigilant, it may still be possible to preserve life. Be exceedingly careful! “Yes, yes,” the disciple replied. “I have received the prohibitions of the Dao and Virtue—the precepts for keeping to the Dao and Virtue.”

Note: This chapter belongs to early Daoist thought on “teaching through Virtue” and “assisting the ruler in nurturing the people.” It emphasizes that Virtue is not diminished by being passed on, that the worthy and the foolish should be taught according to their capacities, and that closing off the path of morality brings harm. It concludes with the Perfected One setting out the guiding principles. Its tone is full of admonition and alarm, unlike later works devoted specifically to Neidan (internal alchemy). It is best read in the context of the Taiping Jing’s political ethics and exhortations to goodness.

A Plain-Language Interpretation of the Taiping Jing

I would like to hear how a person of benevolence and virtue should conduct themselves.

All the resources brought forth and nurtured by Heaven and Earth originally belong to the people of the world. If the myriad things do not circulate and pass from hand to hand, they can neither hang in the sky nor sink into the earth. Resources are formed from the harmonious Qi of Heaven and Earth. They should circulate among people; their purpose is to support the poor and help those facing urgent hardship.

People hoard gold, silver, and precious treasures. Families with immense wealth often store up countless kinds of goods and let them rot. If a wise and worthy person gives these goods to poor households, they gain a reputation for benevolence and virtue, while helping the land nourish its people and helping the ruler preserve a kind and respectful populace. A family with immense wealth could support ten thousand households. It should give out old goods and take in new ones, without greed for profit. Its virtue will resonate with Heaven and Earth, and its reputation will spread in all directions. It will also continue to receive new goods while getting rid of what has rotted. The most virtuous among them report their meritorious deeds to the ruler each day; those of lesser virtue recommend good deeds in their local communities each day. At most, only two or three out of ten of the deeply foolish will fail to repay kindness. How could this leave anyone in great poverty?

Good deeds should continue without end. The most virtuous and enlightened people make worthy recommendations, and their reputations spread throughout the nation and across the seas. People speak of them wherever they go. When the enlightened ruler hears that they help nourish the people, he is greatly pleased and issues an order appointing them to office. They rise to the rank of the Three Dukes and become chief ministers. In this way they enjoy honor, which continues through the generations. They are still revered as profoundly benevolent, a rarity in the world. They do not fail their ancestors above or their descendants below. Heaven and Earth cherish them, and the hundred spirits aid and protect them. The ruler treats them as trusted neighbors and regards them as parents. Their merit is inscribed in Heaven and Earth and does not fade; their official rank brings them lasting honor, not low status; their name lives among the people and is never erased. Should benevolence and virtue not be practiced?

Some people come by good fortune to possess fertile land and also obtain the resources formed from the harmonious Qi of Heaven and Earth. They accumulate countless treasures and vast sums of gold and silver, then seal them away in hidden rooms and let them rot. When they see someone in poverty come to ask for help, they curse and refuse. Even if they give something, they do not agree at once: they insist on repayment with interest, sometimes double the amount, sometimes four or five times as much. They give their goods to the rich while cutting off the poor, leaving them to starve and freeze to death. They act against reason, mock the poor, incur Heaven’s resentment and Earth’s blame, become great enemies to other people, and are despised by the hundred spirits.

The reason is that these resources originally belong to all, formed from the harmonious Qi of Heaven and Earth, and are meant to nourish people together…

People are the same. The possessions of this household have merely happened to gather in one place. It is like the rats in a granary, which often eat all the grain by themselves—though the grain in a great storehouse was never meant for one family of rats alone.

The household’s money and goods were never meant to serve only one person. Those who lack enough should draw from what is held in common. The foolish and ignorant think these things will belong to them forever. They do not understand that the accumulated wealth of many households should allow everyone to have food and clothing.

Those who lack what they need should all take from what is shared.

To cherish possessions excessively is to become unnaturally stingy. They are fickle in their anger and delight, and unwilling to make every effort to support the poor and relieve urgent hardship. This brings ruin upon countless households: they cannot sow in spring or reap in autumn. Their grievances build up until they raise their heads and cry out to Heaven. Heaven is moved by them, and Earth trembles.

To refuse to help a virtuous person support the poor and relieve urgent hardship is a great act of inhumanity in the world between Heaven and Earth. Everyone may seek the aid of the spirits and make offerings to them, yet these people still provide too little. The hundred spirits loathe them and would bring their line to an end; even the village ritual officiants wish to see them perish.

When thieves hear of this, they raise troops and attack the household gates. Though the family is impoverished and on the verge of death, they still refuse to give anything away. Instead, they bury their wealth deep underground, hiding it from view. They cut off the world’s supply of wealth for no reason, leaving people above ground without what they need, while vast quantities lie stagnant beneath the earth.

Heaven loathes them, and Earth is deeply afflicted, regarding them as a great calamity. The Qi of harmony and balance, and the wealth that should circulate, are cut off and grow scarcer by the day. People look on as need goes unmet; many die of hunger and cold, and deep enmity is formed against them.

Heaven loves only the Dao, Earth loves only De, and harmony and balance love benevolence. The proper role of all things is to dwell on the land beneath Heaven and circulate freely, helping ordinary people meet their needs. Yet these things are buried underground, where they lie trapped and distressed, unable to emerge into the light.

Heaven and Earth do not delight in possessing wealth for themselves. Heaven delights in bringing life to people; Earth delights in nourishing them. But ignorant, petty people obstruct the wealth of Heaven, Earth, and harmony, preventing it from circulating fully. They kill what Heaven has brought to life and rob what Earth has nourished. For no reason, they bury and hide this wealth, leaving the state poor and impoverished. Its resources cannot save the people’s lives, and the rule of a virtuous sovereign is left empty of substance.

The making of gold, silver, precious objects, and goods requires much human labor and accumulation. This is indeed hard work, and these things should serve the state. Yet they are discarded and hidden for no reason. Neither Heaven above nor Earth below delights in possessing them; they regard this as a great affliction and a grave calamity.

Now these foolish people are profoundly inhuman, and their crimes are so great. How could one simply stand by and let them die?

A Plain-Language Reading of the Taiping Jing

There are still people who suddenly become insatiable: they bring unjust lawsuits against others and seize the property of poor, weak families, yet never know when to stop. I see only the True Person, deeply troubled, taking hold of the matter and seeing where disaster begins. The profoundly unbenevolent accumulate so many offenses that they cannot be counted or made good with money. The True Person should consider this carefully: the balanced Qi of Heaven and Earth despises such people. Even after death, their offenses remain, and they will be banished into future generations. Can the True Person awaken to this? The True Person assents: “How dreadful! I do not want to hear any more.” If the True Person leaves these words behind, Heaven will surely take away your mandate, so that you may learn to awaken, loathe wrongdoing, and live on. Warn yourself and act with caution. “Yes, I will carefully and respectfully receive the precepts of Dao, De, and benevolence. I wish to hear why someone who knows the truth might fail to love learning the true Dao.”

“Good—you have spoken well. Heaven gives life to people, and fortunately some are wise and worthy, able to learn and thereby prolong their lives. Heaven has the Dao and delights in sharing it with people; Earth has De and delights in sharing it with them. The wealth of balance and harmony delights in sustaining people. That is why people take joy in seeking the true Dao. The True Person willingly labors for this without ceasing, as if conspiring with the spirits. It is said: ‘Sing of goodness, and goodness will return to you.’ Work hard alongside the worthy, and all the worthy will teach and guide you. The way will no longer seem distant. You can preserve your life and remain true to the legacy of your ancestors. While others die young, you alone may reach the end of your natural years. While everyone else is known for evil, you alone may become a good person, a teacher to the people, and renowned far and wide. Hold within yourself the true Dao, De, and benevolence; help Heaven bring forth beings, help Earth nurture their forms, and help the rulers transform the people. A great teacher can transform countless people, enabling even the foolish to uphold the Dao and refrain from wrongdoing. A middle-ranked teacher can transform ten thousand people; a lesser teacher can transform a thousand or several hundred. In this way you will benefit the ruler and help ordinary people understand what is forbidden, so they do not transgress or conceal evil. You will earn recognition from above, remain true to your ancestors, and bring no shame upon those who come after you. If learning can accomplish this, how could you fail to pursue it?”

Thus the ancient sages and worthy ones regarded the instruction of learners as a grave responsibility: to help Heaven and Earth bring forth and nurture life, and to help rulers govern disorder. This is what it means to be a good person in the world. Some foolish people are born wishing to understand, yet refuse to work hard at learning the true Dao. Instead, they delight in empty display and deceive others: as sons, they deceive their parents; as ministers, they deceive their ruler; as subordinates, they deceive their superiors. This is called deceiving Heaven.

A Plain-Language Reading of the Taiping Jing

Some people commit crimes but do not repent. Others even take pleasure in worldly struggles and follow others in doing wrong.

When they see people learning the Way of the Perfected, they laugh, as if to say there is no need to study such things. So they grow ever more benighted and foolish, knowing nothing. They become eager to compete and prevail, and refuse to heed admonitions. Above, they defy the patterns of Heaven; below, they violate the laws of Earth. They come and go without restraint, and at home they do not serve their parents. A crowd of fools gathers together, and in the end they become wicked sons. After serving as officials and returning from their duties, they beat and scold their parents, never reflecting on their own behavior. Then they flee and become bandits, assaulting, wounding, and killing people—and that is not all. These are precisely the deeds Heaven abhors, Earth condemns, rulers dread, the hundred spirits hate, and parents suffer from. They are a great calamity that harms others, and descendants who sever their ancestors’ line. If people today do not strive to learn the Way of the Perfected, yet behave in this way, then in the eyes of the Perfected it would be better to die. Even if they do not die, the guilt will ensnare their descendants: they will still be known as the wicked of their age and the heirs of bandits. Will such a foul reputation not be passed down to later generations? The Perfected have only given a few examples of the beginning; wicked deeds are too numerous to record, and too many to recount one by one. Can the Perfected really fail to see this?

The Perfected should be cautious. A disciple said, “Yes, yes! I am deeply alarmed!” The Perfected replied, “If you know to be alarmed, your evil thoughts have already departed. I have listened carefully to the four matters. I would like to hear what comes next.”

Heaven gives life to people and makes them complete before sending them into the world, always hoping they will practice the Dao and De. A benevolent person is fortunate to possess awareness and understanding, and can learn De. Heaven and Earth nurture the myriad things through De, and people should take them as their model. Thus, in high antiquity, people of De endured humiliation, just as Earth nurtures the myriad things. Those who learn to act in this way remain at ease in their hearts and minds, and no longer delight in harming others. They are cautious in how they handle things and do good day after day, no longer wishing to do evil. People of the same kind gather together and rise ever higher. With time, they become people of abundant De, to whom all respond. People turn toward them and gather around them; they continue carefully doing good, and so become great masters of De, teachers of great virtue to whom people flock. Their De can then help Heaven nurture living things that are ready to be born, help Earth nurture things ready to grow, and help enlightened rulers educate the people, teaching them to be cautious so that they no longer know wickedness. A person with modest De may transform hundreds or thousands; a person with great De may transform ten thousand or more. Those ten thousand can in turn become teachers of De, and their transformation will know no end.

Note: The character “渘” in the text is often considered a corruption of “濁” or “师.” Here, “great master of De” renders “大渘师” according to the meaning of the passage: a teacher of great virtue, held in high regard and followed by many. The paragraphs have been arranged loosely by meaning for ease of reading.

Plain-Language Interpretation of the Scripture of Great Peace

Accumulate De (Virtue) without pause, and everyone rejoices; Heaven, Earth, and the spirits all give their protection

People who devote themselves to accumulating De and never slacken are welcomed by everyone. Heaven and Earth cherish them and lengthen their lives. The spirits also delight in them, joining together to protect and benefit them. Those who have rendered service will be appointed to office by the ruler.

People of De do not take pleasure in harming others. Everyone likes them and draws close to them; what they seek is often granted, and they live in lasting peace and happiness, with no one wishing them harm. Reaching this state fundamentally depends on learning, following what is good, and accumulating De. Then one’s name can spread far, one’s achievements shine throughout Heaven and Earth, and one will neither fail one’s ancestors nor bring shame upon one’s descendants.

Knowing, but refusing to learn goodness and instead following worldly ways into evil

Today, some people happen to have a little understanding and know right from wrong, yet they think too little of themselves or grow arrogant. They refuse to make an effort to learn goodness and accumulate De. Instead, they follow ignorant, worldly people into evil: showing off their strength, picking fights, glorifying force, speaking harshly, wounding others with their words, and trying to overpower them.

They think themselves clever, but there are people in the world who are cleverer still. They think themselves strong and brave, but there are others stronger and braver. For everything in the world, there is a way to overcome it and bring it to an end; everything can therefore be restrained.

When a great fire first breaks out, it may seem impossible to stop, but a pouring of water puts it out. When people do evil and rage, they may seem impossible to restrain, but once they enter prison they are at a dead end. A sharp tongue may seem beyond anyone’s control, but illness soon leaves it powerless. Heaven and Earth govern people according to laws and measures.

People may have intelligence, but if they refuse to learn properly and act recklessly out of arrogance, the place where they live becomes an ill-omened place, and no one loves them. Heaven and Earth despise them, the hundred spirits loathe them, and rulers are troubled by them. They cannot become good people; they can only become bandits.

After death, still an evil ghost: disgracing ancestors and burdening descendants

After death, they become evil ghosts, roaming unchecked by brute force, and they do not meet a peaceful end. Everyone understands this principle, yet they casually refuse to do good. They stain their ancestors’ good name, burden their descendants, and are regarded as the sort of people who are violent thieves. No one wants to speak with them; even passersby do not want to travel alongside them.

What fault does this child have? They have merely inherited the burden of their parents’ evil, yet may still be called the child of a thief and may even die a bad death.

When a Perfected One, a person who has attained the Dao, appears, people still casually refuse to learn De from a wise teacher and instead follow petty people. Their wrongdoing reaches such a degree—do they not deserve more than death? How terrifying!

Celestial Master, please say no more. The thought of it already pains me. I see people refusing to learn and think it a small matter. How could I have known it would come to this? People are so foolish, no different from ordinary folk. They give no serious thought to the consequences of “guilt beyond death.”

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

Treat Heaven and Earth with reverence and care; do not behave recklessly or show contempt. Here I have mentioned only the main points and indicated where the teaching begins. The harm caused by failing to study goes far beyond this.

After receiving this book, you should awaken, examine yourself, and reflect deeply on its meaning. When you can be at ease in solitude, devote yourself to studying it and consider it carefully. What is the difference between learning without mastering the subject and dreaming? You have respectfully accepted my instructions on how to serve me. Now I wish to ask: since people have strength, why do they not put it to use? The teaching is as follows.

Heaven and Earth bring all things into being together. Creatures that crawl and animals that walk all have strength; they draw Qi from the four seasons and embody the Five Phases. Strength is meant to be used in one’s own actions and endeavors, through which one gains clothing and food. Thus those who regularly apply their strength labor day and night without tiring, and continue to accumulate without stopping. No matter how great or small, anything one gains should be cherished. All things have their own spirit and delight in being cherished by people; when people cherish them, things come and gather around them. It is like the Eastern Sea: it lies lowest and gladly receives water, so waters from across the world flow there and gather, until it becomes a great sea.

A noble person who applies their strength without ceasing accumulates wealth and possessions until the household grows prosperous and lacks for nothing. Their ancestors receive good offerings, their descendants enjoy abundance, and the whole family benefits. When they continue to apply their strength, people everywhere who are poor and in need come to benefit from their work. Once their foundation is secure, they give without ceasing. The people praise them, their name becomes known far and wide, and their achievements are recognized by Heaven and Earth. They should use their strength to aid those in hardship, help Heaven and Earth cherish living things, help the ruler nourish the people, and continually rescue the poor and needy. Heaven and Earth will then extend their allotted years, and all the divine powers will come to partake of the household’s offerings; none will fail to rejoice. Through virtuous conduct, one may even attain high office, bringing no shame to one’s ancestors and failing no future generations.

Yet some people have strength but belittle themselves and give themselves over to reckless behavior. They do not treat the proper use of their strength as serious work, though it could bring them wealth. Instead, they delight in disputes and lawsuits, recklessly commit harmful acts, and use their strength to oppress others. They persist in this conduct until they become profoundly wicked. Their household is reduced to utter poverty, and they turn to banditry. Hunger and cold overwhelm them, and they can no longer control themselves. Among them, those who are treacherous and wicked, unworthy sons, may die of hunger and cold. Others, relying on their courage and strength, harm people: they seek what is not theirs and seize what does not belong to them, repeatedly injuring others. They incur Heaven’s resentment, Earth’s condemnation, and the enmity of noble people, while rulers and emperors are troubled by them. If they persist, all the divine powers will despise them and will no longer bring them benefit or protection. Heaven will not wish to cover them, nor Earth to bear them; calamity and harm will follow… (There may be a continuation below.)

Note: The source text is a transcription without punctuation. The final phrase, “Heaven does not wish to cover them, and Earth does not wish to bear them,” is commonly phrased as “Heaven will not cover them, nor Earth bear them.” It means that even Heaven and Earth are unwilling to shelter such wicked people.

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

General meaning of the passage:

Someone dies by the roadside or is punished in prison. The calamity spreads to their parents, wife and children, relatives, and neighbors; everyone wishes they were dead. If their offenses have not yet been fully expiated, they may also bring trouble upon later generations. Some descendants become beggars; others are born into bandit families, leaving a great stain on those who come after them. The Perfected Ones investigate people’s offenses before them, and their punishments are this severe. One may even die before one’s offenses have been completely expiated.

I have never heard a Celestial Master speak this way. I am deeply frightened and heartbroken; I fear I may not recover. The Perfected One knows how distressed I am and says that I can still live for a while. But if I suddenly fail to awaken fully, your death will not be far off. Take care: you must not disobey my words. If you do, your life will be destroyed. I will not have killed you; your own actions will have brought this upon you. Do you understand?

The disciple replied, “Yes, yes.”

I have told you these six things, and they do not amount to even one ten-thousandth of what there is to say. Those who are wise and profound and have received my Dao should think deeply and plan far ahead. They must not turn around and seek comfort, refusing to do good. Strive to study the Dao and keep goodness in mind; if you do evil, you will instead sink back to the human level. Each person must consider their own conduct. Among these matters are six offenses that bring death and six great acts of goodness, all of which can be embodied in oneself. Good deeds surely bring good in return. Those who seek ease and do evil will have wicked children day after day. Discipline yourself and take stock of your conduct: nothing is more pleasing than giving yourself free rein. Be watchful, reflect, and keep these teachings in mind; an enlightened heart will surely open little by little.

Dao, De, and goodness are given to those who have De; misfortune falls upon those who do not reflect deeply. If everyone could put themselves right according to the principles in my book, there would be no more evil people in the world. This is the ancient, ultimate Dao of the heavens, able to transform people. Once everyone knows it and practices goodness, they will no longer turn back to evil.

Those of the highest capacity delight in life and can study the true Dao. The greatly wise can study its De; those who enjoy giving can study its benevolence; the intelligent can study its wisdom; the capable can study its abilities; and the strong can study its strength. If they can put all these into practice, thinking them through carefully and repeatedly, they will already have distanced themselves from misfortune. Heaven and Earth will cherish them, the six directions will nurture them, and rulers will no longer need to attend to so many affairs. They can then govern through long-lasting, wandering transformation. Do you understand, Perfected One? This brings great joy. I am overjoyed; you may say that you delight in goodness and have understood.

That is why the worthy sages of ancient times taught without ceasing: they had clearly seen Heaven’s prohibitions.

Note: This passage describes the calamities that follow when one violates the Dao—dying by the roadside or in prison, bringing harm upon relatives, and leaving descendants who become beggars or are born into bandit families—as well as the punishments imposed before the Perfected Ones. The disciple is overcome with fear and grief. The Perfected One explains the six offenses that bring death, the six great acts of goodness, the need to put oneself right, the embodiment of the teachings, and the power of the ancient, ultimate Dao of the heavens to transform people. The passage encourages people of different capacities to study the Dao, De, or benevolence, wisdom, ability, and strength. It concludes that the sages of ancient times taught without ceasing because they had witnessed Heaven’s prohibitions. Specialized terms are briefly explained at first mention.

Everyone makes plans for themselves, so the teachings of sages and worthies are heard throughout the world. Yet you alone do not notice this? Good, very good. In ancient times, the sages and the finest people devoted themselves wholly to learning. They applied themselves day and night without ceasing, for they had seen that Heaven’s commands were clear. They therefore dared neither to do wrong lightly nor to slight themselves and neglect their studies. In this way they attained lasting good fortune and escaped harm. These worthies and extraordinary people had no inborn wisdom; they achieved what they did through diligent study. Those who became wicked did so entirely because they failed to study and treated themselves as unworthy and insignificant. The Dao I practice is precisely the gateway to good and ill fortune. How could you possibly understand it deeply?

The disciple answered, “Yes, indeed.” So I have set out everything from “乃以上” onward. What does it mean? Alas, why do you not understand what is in your own heart? You hear the Celestial Master speaking at length, yet grow more confused, unable to tell what it means to be aware or unaware. Now I will have you understand and put this into practice. True Person, Heaven governs and transforms people through its methods, leading them to do good. How many methods are there, from the highest to the lowest? There are countless methods, each with a different meaning. Yet even the True Person is still so upright, while ordinary people struggle to awaken; they have long been lost in confusion, just as you are. As for what is wrong, only the Celestial Master can make it clear.

In assisting emperors to govern, there are broadly ten methods: first, governance through primordial Qi; second, governance through Nature; third, governance through the Dao; fourth, governance through De; fifth, governance through benevolence; sixth, governance through righteousness; seventh, governance through ritual; eighth, governance through culture; ninth, governance through law; and tenth, governance through military force. The sequence ends with the tenth. Why? All things begin with primordial Qi and end with military force. Force commands killing and punishment, so it occupies the lowest place. Thus things arise from the Great Mystery, reach their middle in the Great Yang, and end in death under the White Tiger. Primordial Qi lies in the north, while the White Tiger dwells in the west; this is what the teaching means.

Heaven governs through primordial Qi, using wind and vital force to nourish things. Earth governs through Nature, so those who follow goodness receive goodness, and those who follow evil receive evil. Human beings, in turn, follow the balanced harmony of Heaven and Earth and govern through the Dao. They act in accordance with the Dao, and all things flow freely to and fro. These three correspond to Heaven, Earth, and humanity—the Three Powers—in the principles of the prophetic texts. Below these three, De and benevolence are merely words and phrases. Beyond benevolence, there is much harm, and it is difficult to grasp the intent. As for the Dao I practice, I always delight in holding fast to what is highest, rooted in “the nature of Heaven above”; I take care at the middle level and cast aside what is lowest, “the nature of what is not Heaven.” In giving life to and nurturing all things, the beginning follows constant principles; at the middle they come to completion, and at the end they fall into disorder.

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

“What has fallen into disorder cannot be set right again, so one must begin from the highest source.”

Once a situation has descended into chaos, it can no longer be put right in the old way. So one must start over from the most fundamental source, from the very top.

“Heaven always keeps to its proper place; Earth keeps to the middle turn, while people keep to the three lower turns. That is why the Dao is often thrown into disorder.”

Heaven must always hold to its own proper role, and Earth must remain at the middle level. But people have strayed three levels downward, continually sinking and falling into disorder. That is why the world is often in turmoil and departs from the proper Dao.

“Has the True Person already understood this?”

Has the True Person seen through all of this already?

“Yes, yes. You have doubts now; with the teacher present, you may speak openly. I dare not keep my doubts hidden.”

The disciple repeatedly answers, “Yes, yes.” You have doubts now; with the teacher here, you may speak plainly. I dare not conceal my doubts any longer.

“True Person, when Heaven is about to bless an emperor, what clear proof does it provide? When it is about to benefit the people and officials, what results does it bring?”

True Person, when Heaven is going to bless an emperor, what serves as clear proof? When it is going to benefit the people and officials, how does that benefit take effect?

“Yes. Why is it that the Celestial Master’s words now fall short? Having spoken many times without hitting the mark and made many mistakes, I dare not speak again.”

The disciple answers, “Yes. Why is it that your words now fall short, Celestial Master? I have spoken many times without getting it right and made many mistakes, so I dare not speak casually again.”

“Ah,” he sighs, then says, “Go on, answer ‘yes.’ When Heaven is about to bless an emperor, it gives him wondrous writings, which he can now use to govern. They can put a stop to transgressions and accord with Yin-Yang, and they will benefit lesser officials. Heaven gives him good officials to benefit the people, and enables them to have good children and descendants.”

The True Person sighs and says, “All right, keep answering ‘yes.’ When Heaven is going to bless an emperor, it gives him wondrous writings. He can now use them to govern: they can put a stop to wrongdoing and accord with Yin-Yang. They will also benefit lesser officials. Heaven gives him capable officials to benefit the people, and helps the people have good children and descendants.”

“If the True Person has said this, can there be any more extraordinary teaching? That is enough.”

If the True Person has said this, is there anything more extraordinary to say? That is enough.

“Yes. When Heaven wishes to raise up a ruler of De, it brings forth a spirit-sage for him, so that he may convey Heaven and Earth’s words and understand their intent. That is why the True Person has come to teach him.”

The disciple answers, “Yes. When Heaven wants to raise up a ruler of De, it brings forth a spirit-sage for him, so that he can convey the words of Heaven and Earth and understand their intent. That is why the True Person has come to teach him.”

“These teachings should be entrusted to careful and good people, to awaken their hearts and make them think only of bringing them to the virtuous ruler above.”

These teachings should be entrusted to people who are careful and good. They should awaken their hearts and lead them to focus on bringing these teachings to the virtuous ruler above.

“Show them to all the worthy people, so that they may understand their meaning together. Once they have understood, return them to the people. When the people receive them, perhaps half will follow them; they will discuss and govern together, gradually setting right what is unfair. This concerns not only Heaven, Earth, and the ruler; the people too must take part.”

Show these teachings to all the worthy people, so they can understand their meaning together. Once they have understood, return them to the people. When the people receive them, perhaps five out of ten will choose to follow them. They can discuss and govern together, gradually setting right what is unfair. This is not only a matter for Heaven, Earth, and the ruler; the people must take part too.

“In the end, wrongdoing has its source in people. They persist in thinking themselves right and keep adding to their faults. Then blame falls on August Heaven and Sovereign Earth, though it all stems from each person.”

Ultimately, wrongdoing comes from people. They go on thinking they are right and deepen their faults. In the end, even August Heaven and Sovereign Earth are held responsible, though the cause lies with each individual.

“At times, those who first learn and attain the Dao do not make an effort to transform one another. When their teaching grows influential, they complacently assume they were the first to know, and their De and strength do not transform one another. Households that have amassed wealth refuse to make an effort to give and practice benevolence. People are born with the awareness needed to learn, yet refuse to study the true Dao with diligence and seek longevity. Some have the ability to learn De and transform themselves, yet refuse to study De with diligence and transform themselves through it. Some have the strength to work but refuse to make an effort; seeking ease, they end up in poverty. These are the six grave faults. Heaven and people alike are responsible for them, and they have accumulated over a long time.”

At times, those who learn the true Dao first do not make an effort to teach and transform one another. As their teaching grows, they complacently assume they were the first to understand, and their De and strength fail to transform one another. Families that have accumulated great wealth refuse to give generously and practice benevolence. People are born with the awareness needed to learn, yet refuse to study the true Dao diligently and seek longevity. Some are capable of learning De and transforming themselves, yet refuse to study De diligently and change themselves through it. Others have the strength to work but refuse to apply themselves; seeking an easy life, they end up in poverty. These are the six grave faults. Heaven and people alike are responsible for them, and they have accumulated over a long time.

“Since Heaven and Earth were first formed, people have passed these burdens and failings down from one generation to the next. Those born later are especially severe in this respect. As these faults accumulate and gather, they become a great calamity, causing Heaven and Earth alike to lose their proper order. The emperor applies himself and suffers anxiety for a long time, yet cannot bring order; things remain unfair from one generation to the next. This is because Heaven is gravely afflicted.”

Since Heaven and Earth were first formed, each generation has passed these burdens and faults on to the next. Those born later are especially prone to them. As they accumulate and gather, they become a great calamity, causing Heaven and Earth alike to lose their proper order. The emperor applies himself and remains anxious for a long time, yet cannot bring order; unfairness persists from one generation to the next. This is because Heaven is gravely afflicted.

“I am in haste to pass on Heaven’s words: from high antiquity to the present day, Heaven and Earth have suffered affliction.”

I am in haste to pass on Heaven’s words: from the distant past to the present, Heaven and Earth have been suffering.

Note: The phrases “one turn” and “three turns” in the text are generally taken to mean that Heaven, Earth, and people each have their own place and level. Interpretations of the specific number of levels vary; here, the passage is understood to mean that Heaven holds the highest place, Earth the middle, and people have strayed downward, bringing disorder. If a particular edition has different characters, the translation can be adjusted accordingly.

Because the scripture is profound and difficult to understand, ordinary people cannot grasp it on their own. Therefore, its words are always conveyed by sacred beings. This is not true of me alone; Perfected One, do not take offense.

I have now passed away and must not appear again among the people without cause, so I entrust the scripture to you, Perfected One. You, too, have passed away and can no longer serve as a teacher among the people. Therefore, I command you to seek out a worthy person who understands the Way and pass it on to them.

I now urge you to go at once and deliver the scripture to a virtuous ruler. How grave the offense of anyone who dares not go and hand it over, but obstructs or delays its delivery!

Heaven above should now use it to dispel illness and bring peace to the emperor. Let the ruler who embodies the Dao and De make it clear to all the worthy, so that they may transform the people. Let everyone reflect on their own faults and thereby release the punishments borne on behalf of their ancestors. Let each ordinary person take responsibility for their own well-being and not grow slack. Then Heaven will rejoice greatly, and peace under good governance will be established.

Perhaps you harbor doubts, thinking my words are not trustworthy enough. I have written this only to test whether you are truly a Perfected One. Why is this so? There are countless volumes of ancient writings, yet they have often failed to bring lasting peace. Now even a wise village headman remains doubtful, saying the books are no good. If a brave warrior is never tested, how can we know his strength? If one sees a text but never puts it to the test, how can we know its power? I received Heaven’s words to test you, Perfected One. From now on, whenever anyone receives a written text, they must put it to the test at once; empty, false claims are not permitted.

Heaven suffers great illness, and Earth great distress; all are afflicted as if by a grave disease. The true cause is resentment, bitterness, and anger, which keep the myriad things from flourishing. Disasters abound, and many die young, unable to live out their natural years. Emperors are distressed, while officials and common people are thrown into disorder and no longer govern one another properly. The great fault lies in these six offenses: those who possess the Dao resent the Dao and refuse to make every effort to teach the ignorant; those who possess De resent De and refuse to make every effort to transform the ignorant; those who have wealth hoard it and resent the sharing of wealth, refusing to give; Heaven brings ordinary people into being so that they may give, yet those who are wise refuse to study the right Way diligently and enrich themselves through it, laughing when it is taught to them; those who are capable refuse to study giving diligently, and curse those who teach them; those who have strength refuse to work diligently to prosper and practice benevolence, instead becoming careless and lazy, and criticizing their parents when they study and teach.

Therefore, I command you, Perfected One, to show this text quickly, so that all the worthy may reflect deeply, consider the people, and think on their own grave faults. Do you understand this teaching and command, Perfected One? Yes, indeed. Now that the divine person has already become…

A Plain-Language Interpretation of the Taiping Jing

Why must the laws set forth by Heaven go beyond “reaching the people” and also be put into practice among them?

Because the proper order between those above and those below must be upheld.

Heaven says: Good, good. For the most complete Qi of Great Peace to truly descend from Heaven, everything must follow its proper order. Therefore, the hierarchy between the honored and the humble, and between those above and those below, must serve as the guiding principle. If this order is not observed, it goes against the flow of Qi, and the world will fall into disorder. Imbalance in governance is usually caused by going against the flow and failing to follow the proper order.

真人, do you wish to ask anything further? No, I dare not.

Then you must uphold the order between those above and those below; there is no need to ask more.

The 真人 replies: Yes, yes. Go now, and act with care. Do not think only of your own interests—that is a grave offense.

The Dao of Heaven is supremely strict; one must not act recklessly. Heaven is above, looking down upon the human world.

The 真人 says again: I would like to ask one more question.

Once ordinary people have received the essential Dao and essential De, where should they place them?

The answer: They should offer them up and deliver them to the ruler.

Why must they be given to the ruler?

Because the essential Dao is meant to bring stability to the ruler. Governing by it accords with the heart of Heaven.

The essential De is meant to sustain and protect the ruler. Governing by it accords with the intention of Earth.

To understand clearly yet refuse to report it to the ruler is disrespectful; the offense is hard to expiate. How grave it is!

From the way you speak, you seem to understand nothing at all:

As a son, you are unfilial; as a minister, you are neither loyal nor trustworthy. Your offenses are beyond counting.

Why does the 真人 speak as though everything is equally grave?

Why does your learning not deepen day by day, but instead grow shallower?

You foolish student truly cannot see through this, and still you say, “I cannot see through it.”

Common people hide the essential Dao and essential De, and in doing so leave the ruler distressed.

Ignorance and confusion arise because the essential Dao and essential De are obscured and cannot circulate.

The essential Dao is used to measure up to Heaven;

the essential De is used to measure up to Earth.

Foolish people cut them off. Heaven loathes them, Earth abhors them, and their offenses are hard to expiate.

真人, you have been specially favored by Heaven. You received a long life and the chance to study, yet you have not finished learning and have already violated Heaven’s prohibition.

Whatever you do, you must act with care.

The reply: Yes, yes.

Scripture title

Above: The Scripture of Heaven’s Teaching on Harmony, Enabling People to Remain Fortunate and Keep Far from Calamity

(A scripture in which Heaven teaches the way of harmony, so that people may continually enjoy good fortune and stay clear of danger.)