《太平經》Vol. 69

Taiping Jing, Scroll 69: The Method of Matching the Heavenly Stems and Earthly Branches in Heavenly Portents, Part 105 (Modern Interpretation)

The Perfected One, a practitioner who has attained the Dao, knelt and bowed again, saying: “I come from humble origins, yet the Celestial Master (Tianshi), the teacher sent by Heaven to transmit the Dao, has always cherished me as an infant. Your kindness is profound. The Celestial Master’s merit and virtue are so great that I could never repay them. Now I wish to ask further about urgent secrets of Heaven and the hidden methods of the Dao, but I dare not speak rashly. As someone who follows the Way of Great Peace and seeks guidance from Heaven, now that I have begun to ask, I should ask to the end and not stop halfway.” “Yes, yes,” came the respectful reply.

“We dull-witted disciples feel that the principles the Celestial Master explains seem endless. Gradually, we came to understand that the Celestial Master sees through the subtle workings of Heaven and Earth, within and without, and of Yin-Yang, the two fundamental forces of Heaven and Earth. We fear that once we are parted from our revered teacher, there will be no one left to answer our difficult questions. So we venture to ask, without presuming upon your kindness: Is there a method of heavenly portents—a set of prophetic principles linking celestial signs with human affairs—that could enable a ruler to keep the realm secure for a long time? Could a ruler then govern with ease, hands folded, free of constant worry, and enjoy peaceful harmony like Heaven and Earth, with no more times of danger and disorder? May you tell us of this?”

“Your thoughts, Perfected Ones, are indeed profound. You ask precisely about the charts and portents that plumb the workings of Heaven and Earth, and about scriptural texts that convey Heaven’s will—words that, once spoken, cannot be changed for ten thousand generations. The Lord of Heaven, troubled by the many disasters and sorrows in the world, sent you Perfected Ones to ask these questions. Very well. I shall explain the patterns and essentials of Heaven and Earth, along with their secret texts and oral formulas, so you may commit them firmly to memory.” “Yes, yes,” came the reply.

Heaven regularly establishes its patterns through portents: the south is fixed as the ruler’s position, hence the saying, “In the south, one is ruler.” Fire is ruler in the south; the sun is ruler in the south; among the four seasons, midsummer is ruler in the south; among the five sacrifices, the Kitchen God is ruler in the south… (The original scroll presumably continues with methods for matching the earthly branches and heavenly stems and other heavenly portents.)

The phrase “matching the heavenly stems and earthly branches in heavenly portents” refers to the divinatory techniques in the Taiping Jing that use the heavenly stems and earthly branches, directions, seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water) to interpret the fate of the state and celestial signs. The following passage would typically explain in detail how the stems and branches correspond to the workings of Heaven and Earth.

An Accessible Interpretation of the Taiping Jing

The heart is stored in the south, and the ruler belongs to Fire; he should take red and the virtue of Fire as his model.

Therefore, when a ruler undergoes a change or calamity, it often corresponds to Yang. It should not be confused with the other phases—Metal, Wood, Water, and Earth. Yang is like the sun: it is most luminous and stands at the head of all things. For this reason, celestial signs are often used to divine a ruler’s flourishing or decline by observing the sun. Do you understand, Perfected One? (Reply: I understand; I have put this into practice and learned from it.)

A ruler’s way of governing should always be of one mind and one virtue with benevolence. He should rely on people who have heart and virtue as partners in administering affairs. Those fit to govern the state alongside him should follow the Dao (the Way) and cherish life. A ruler should nurture the young and weak, as well as worthy ministers who, once grown and mature, can become capable officials; he should not harm them. The East cherishes life, and the South nurtures. If a ruler is not benevolent in his intentions, one cannot serve him for long. A person who lacks understanding is unfit to be a ruler. Thus the East belongs to Wood and governs benevolence and the heart, while the South belongs to Fire and governs illumination.

The way Heaven governs through emperors and kings should be founded on the Dao and De (Virtue/Power). The East is the Dao, which governs the giving of life; the South is De, which governs nurturing. Thus the South governs nurture. In ruling the world, one should model oneself on Heaven and guide the people through culture: the East is pattern, like the image of a dragon bearing patterns, while the South is brilliance, meaning great illumination. Pattern arises in the East and illumination in the South. The colors of heavenly patterns are often red, and red belongs to Fire. Benevolence and the ruler alike move upward, like the sun rising high and shining, setting a model for people. Thus the movement of both Wood and Fire is upward; this is the image of the ruler. One who dwells in the East, relies on benevolence, and governs from above should be situated in the South. The Lesser Yang is therefore the beginning of the ruler’s emergence, like the sun rising in the East; the Greater Yang is the height of the ruler’s brightness, like the ruler’s person and position.

The Lesser Yang represents the ruler’s family and parents, since Wood is the parent of Fire. The ruler takes the Lesser Yang as his home, and Fire is called the child of Wood. Do you understand, Perfected One? (Reply: I understand.)

The Lesser Yin represents ministers. A minister bends and submits through righteousness, serving beneath the Greater Yang; thus Metal yields and bends before Fire. Anyone who wishes to serve as a minister should bend through righteousness and assist the ruler. This is the proper way to serve. Therefore the Lesser Yin is called the minister. Do you understand, Perfected One? (Reply: I understand.)

The Greater Yin represents the people. The people move and flow without stopping, as water flows on without ceasing.

A Plain-Language Interpretation of the Taiping Jing

The people’s duty is to sustain the livelihood of the state and to serve its rulers, princes, and nobles. Thus, Water should follow Wood, which nurtures life. The East is the ruler’s domain. Do you understand, Perfected Ones? “Yes, yes. We have understood, Master.”

The heavenly patterns and omens: Lesser Yang fears Lesser Yin. Therefore, ministers must assist and govern the state, its rulers, princes, nobles, and officials. The Sun fears Great Yin. Thus, when a state is virtuous and wise, its people will obey; when it lacks virtue, the people will turn against it. The general principle of governing a state is that a large population signifies prosperity, while a small population signifies great poverty. Do you understand, Perfected Ones? “Yes, yes. We have awakened to it.”

The heavenly pattern is divided into six parts. The southeast is above and belongs to Heaven, so all things grow upward and outward. The people, too, move outward from their homes and belong to Heaven. Thus, Heaven’s outer color is blue-green, like Wood, and its inner color is red, like Fire. Do you understand, Perfected Ones? “Yes, yes. We have grasped it.”

The heavenly patterns and omens: the west and north are below and belong to Earth. Thus, in autumn and winter, all things fall and return to the soil; people, too, crawl into caves and dwell there in those seasons. Earth’s outer colors are yellow and white, like Earth and Metal, while its interior contains Water and corresponds to the north. Do you understand, Perfected Ones? “Yes, yes.”

The heavenly patterns and omens: the east and south hold honored positions above and belong to Heaven. They govern as ruler, elder, teacher, and father. The west and north hold lowly positions and belong to Earth; they correspond to ministers, the inner palace, and the people. Thus, “Ji” is the inner palace of “Jia.” “Jia” is Heaven and the rightful position of the king. Therefore, Jia corresponds to the Heart Star, which belongs to Fire and represents the ruler; the east, too, is the ruler’s origin. The Heart Star belongs to Fire and moves in the southern direction, just as the Sun rises in the east and then stands in the south. Do you understand, Perfected Ones? “Yes, yes. We have understood, Master.”

The heavenly patterns and omens: Bing is the chief of Fire, the most true and radiant, and occupies the ruler’s position. Xin belongs to Bing; Xin is Bing’s inner palace. Do you understand, Perfected Ones? “Yes, yes. We have understood, Master.” Now, what does it mean that “Ji” is also the empress and “Xin” is also the empress? “Excellent. Your question is well put; you have grasped the essential key to the heavenly patterns and omens. Ji is paired with Jia, and Shen is Bing’s father. Therefore, Ji occupies the position of the Grand Empress Dowager.”

This passage explains how the Heavenly Stems and Earthly Branches are paired in the Taiping Jing, and how they correspond to the order of ruler and subjects, the imperial household, and the human world.

First, the Heavenly Stems. Xin is paired with Bing. Bing is Jia’s son, so Xin corresponds to the position of the “lesser empress.” Bing is Jia’s legitimate son and is charged with serving as “ruler of the emperor”; a Perfected One must understand this relationship as well. Geng belongs to Yi and corresponds to the consort of a feudal prince in the state. Ren belongs to Ding and corresponds to the consort of the emperor’s sister. Gui belongs to Wu and is linked to the maternal family of the state’s grand empress dowager. The Perfected One has already identified the pattern: broadly speaking, each of the ten Heavenly Stems has its proper affiliation.

Next comes the question: now that the Heavenly Stems have been explained, how should we understand the twelve Earthly Branches on the ground? The answer is that Heaven establishes the laws and measures. Yin and Yang move in alternation, but each governs its own matter and has its own domain. In Heaven’s order, the whole family does not all move about together without distinction; each keeps to its proper place. Jia has Yin as its home; Yi, Mao; Bing, Wu; Ding, Si; Wu, Chen and Xu; Ji, Chou and Wei; Geng, Shen; Xin, You; Ren, Zi; and Gui, Hai. Thus the “Way of Heaven” moves and governs in reverse, while the “Way of Earth” remains still and settled. Above, there are distinctions and ranks; viewed from below, those distinctions disappear—as though there were territory but no unified state. The great positions of Heaven and Earth do not move. Heaven turns in reverse, completing one circuit in a day and a night; this is the constant order. Therefore, the twelve Earthly Branches each remain in their original positions and do not wander about together with the ten Heavenly Stems. Do you understand, Perfected One? The disciple repeatedly answered, “Yes.”

The Way of Heaven and Earth, the four seasons, and the Five Phases complement one another. Their descriptions differ and turn from one formulation to another, yet they circulate through the hidden depths without end. Only the great divine sages of antiquity could grasp them at every moment. To explain everything to the disciple would take many words and become too involved; it might only leave a ruler who governs by the virtue of Earth bewildered and unsure where to begin. So the explanation stops here for now. This is not because the speaker is unwilling to teach, but because the subject has no end. Do you understand, Perfected One? The disciple answered again. The Perfected One said that he had begun to grasp the matter: a ruler of De governs in accordance with the prophecies and portents in the Heavenly Books, and all things fall into place. The Way of Heaven has fixed boundaries: the east and south symbolize the ruler and belong to Heaven, which is why the ruler is called the Son of Heaven; the west and north symbolize the inner palace, officials, common people, and subjects, and belong to Earth, which is why Earth corresponds to the inner palace. Do you understand, Perfected One? The disciple replied respectfully and acted accordingly.

A Vernacular Interpretation of the Taiping Jing

The Pattern of Heaven’s Prophecy: The East Fears the West

Heaven’s established method of prophecy says that the Qi governed by the East is, according to its patterns, in awe of the West. Therefore, ever since Heaven and Earth were created, when rulers have followed military strategy, stirred up the Qi of Metal, and resorted to warfare, they have damaged the image of Fire De that a ruler ought to embody. Once Fire De declines, the governance of the realm falls into disorder.

The Perfected One wishes to know whether Heaven’s prophecy is truly reliable. From high antiquity, through middle antiquity, to later antiquity, rulers who abandoned virtue and relied exclusively on the Qi of Metal and military strategy generally brought calamity in their rule; thieves and other inauspicious events also multiplied. The sages of high antiquity knew well that Heaven has fixed patterns and forms, and therefore did not dare to govern the state through arms and warfare. If rulers seek lasting peace and good fortune, they should follow this prophecy of Heaven: swiftly put a stop to metal weapons and military preparations, and swiftly put the Dao and utmost De into practice. In this way, they will accord with Heaven’s patterns and fulfill the intentions of August Heaven, putting an end for good to treacherous, cunning, and inauspicious influences. The results will be evident; there is no need for doubt. Does the Perfected One understand? (He replies: “Yes, yes.”)

The Pattern of Heaven’s Prophecy: The Sun Fears the Great Yin

The pattern of Heaven’s prophecy further says that although the Sun symbolizes the ruler, it greatly fears the Great Yin—the command of the Water Phase. The sweet drink made from water is wine. Wine is the “king and chief of water,” and the finest of all beverages. Its Qi belongs to the position of Kan, which governs night and theft. Thus wine gets its name from indulging the “king and chief of water.” Once Water claims the throne, the Sun—representing a ruler’s De and Fire De—declines. The Perfected One wishes to know whether Heaven’s prophecy is truly reliable. From the most ancient times through middle antiquity, rulers who indulged in wine were never able to keep the realm at peace: government fell into disorder, conflicts multiplied, and thieves arose. These are clear signs of the prophecy’s truth.

A ruler of Peaceful De is therefore in a period of governance by the essence of Fire and should esteem clarity and understanding. He should not follow the command of the Great Yin, allowing Water De to claim the throne and damage his government. He should therefore abstain from wine. How should one abstain, and which wine should be avoided? Simply abstain from wine sold in the marketplace.

Why Abstain Specifically from Marketplace Wine

Why does the Celestial Master alone perceive and decide that marketplace wine should be avoided? The marketplace ought to be an image of the Water Phase: people and goods from all four directions flow into it and gather there. Rivers and seas are also kings and chiefs of water; the wealth and goods of countless streams flow together in them. Water is the Phase of the Black Tortoise of the North. Its nature is greedy, and it takes other people’s wealth by force. The marketplace is where people and goods from the five directions gather and trade for profit; thieves, cunning people, and their ilk often emerge there, because the marketplace is governed by Kan and belongs to Water.

(The following passage continues the exchange between the Celestial Master and the Perfected One about marketplace wine, Water De, and the governance of Peaceful Order. Its main point remains that cutting off marketplace wine restrains Water’s dominion, supports Fire De, and accords with Heaven’s prophecy.)

This passage is a dialogue in the Taiping Jing in which a “Perfected One” asks a Celestial Master for guidance. It discusses how celestial signs, the Five Phases (Wood, Fire, Earth, Metal, Water), and human affairs respond to one another, and what disasters may follow when an emperor’s governance falls into disorder. The main ideas are explained below.

Plain-language interpretation

(The Celestial Master says:) There is a method by which things of the same category respond to one another across great distances. A marketplace belongs to the Water phase. People indulge in drinking there, and wine also belongs to Water, so the marketplace becomes a stronghold of Water.

When the wine trade flourishes, Water may be said to be “king”—its Qi is in season and dominant. Traders are pleased to have wine to sell. But this gives rise to “two Waters reigning together”: Water Qi becomes excessive. Its sixfold fault is that it suppresses the Fire Qi of the sun, weakening the ruler’s power to govern.

(The Perfected One says:) Now that I have heard the Celestial Master reveal the matter in a formula, I still feel bewildered and do not understand. I beg to hear the essential points. (The Celestial Master says:) Good! You Perfected Ones have come from afar to ask on behalf of the world and to explain to virtuous rulers and emperors the harm of inherited burdens—the wrongs of earlier generations falling upon the present one. I will hold nothing back. Please all be seated, and I will set out the essentials of the Great Dao for you. The Perfected Ones answer: “Yes, as you command.”

The celestial portent formula, the rule by which Heaven foretells good and ill, says: “When Metal and jade flourish, and people greatly expand military affairs, the primal Qi of Wood is cut off”—that is, when Metal, jade, and military power become excessive, they sever Wood’s vital Qi.

“When Earth comes into its season and rises greatly”—Earth Qi becomes dominant. Earth corresponds to the palace of the Great Empress Dowager, the inner palace and the Kun position, and its Qi belongs to the northwest. If Great Yin—Yin Qi, subjects, and the northwest—becomes dominant and too powerful, it produces treacherous ministers, while disorder rises in the inner palace.

When Earth is dominant, Metal rises along with it. The Qi of ji and xin, associated with Earth and Metal, both flourish and become dominant. According to Heaven’s ordained pattern, this gives rise to much disorder in the inner palace. The fault does not lie with the inner palace itself. Rather, this is called “governance that has lost Heaven’s portent”: the great divisions ordained by Heaven have been lost, and disaster returns to cover the whole world. Since the creation of Heaven and Earth, earlier masters have been unable to explain the full extent of Heaven’s great divisions because the time was not yet right. Now emperors have lost Heaven’s method of governance, and these calamities have arisen. Do you understand this deeply, Perfected Ones? They answer: “Yes, as you command.”

Heaven’s portent also says: Indulgence in wine belongs to the category of Water. A marketplace belongs to Water and is where the ruler and people gather, yet people indulge in wine there. This is called “Water and wine reigning greatly.” When Water reigns, Fire has little Qi and grows weak. When Fire’s Qi is weak, it is transformed into ash; ash in turn becomes Earth. This is called “Fire transferring its Qi to Earth.”

When Earth becomes dominant and rises, it is linked with the land, Metal, and Water. The northwest belongs to Great Yin and should be associated with the people and ministers, yet it instead becomes dominant and later gives rise to treacherous ministers. Earth Qi also gains power, and offenses in the inner palace stir and rise again. The resulting calamity is theft and banditry without end or remedy. All of this comes from indulging in Water—that is, in the Water phase and in wine—and harming Yang De (Virtue/Power).

I explain these things separately to you Perfected Ones because you have come to ask. I understand your earnestness and know that August Heaven intends to protect virtuous rulers. Therefore I will make clear the basis of Heaven and Earth’s great divisions of governance.

Note: The original uses the Five Phases, directions, the inner palace, marketplaces, and wine as images of the correspondence between Heaven and humanity. Its central point is that if an emperor fails to follow Heaven’s divisions, indulges in wine and harms De, and allows Yin-aligned ministers to grow too powerful, banditry will spread through the realm and disorder will arise in the inner palace. The Celestial Master is explaining to the Perfected Ones and virtuous rulers the relationship between inherited burdens and the proper method of governance.

Do not violate those rules again. Once they are violated, the world will fall into confusion and turmoil once more. The Perfected One asked, “I understand, Master. I would like to ask about one point that puzzles me: the capital also gathers people and wealth. Does it correspond to the movement of Water?”

The Perfected One sighed. “Why do the other Perfected Ones sometimes understand what they have learned and sometimes become confused again? It is not that they understand nothing, but how could they grasp it all at once?”

“The capital should embody Earth’s Virtue at the center, where Fire’s Virtue can find a secure place. It is not like a marketplace, concerned only with gathering wealth. The capital should bring together the Dao, De, benevolence, and the worthy, so that they may govern the world together. How can you say that the ruler of the capital should gather only treasures and wealth? How foolish! If you do not believe me, I will tell you: since ancient times, whenever the capital gathered the Dao, De, and worthy and capable people, the world was at peace. Whenever it gathered only rare treasures and wealth, without wise and worthy people, disorder followed. Do you think the capital should be like a marketplace, a place devoted only to accumulating wealth? Do you understand?” The disciple replied, “I understand, I understand.”

The Perfected One restated the Heavenly Admonitions and Rules for the other Perfected Ones:

The sun is born in Lesser Yang and reaches its height in Greater Yang; the moon is born in Lesser Yin and reaches its height in Greater Yin. The sun is the essence and Qi of Heaven, the brightness of Yang, and so it is the ruler and occupies the south. The moon is the essence and Qi of Earth, the brightness of Yin, and so it is the minister and occupies the north. The south governs the day, and the north governs the night. Thus, when the sun rules and takes charge, the moon and night diminish and grow shorter; when the moon rules and takes charge, the sun and day diminish and grow shorter. When the Qi of the north flourishes, the Qi of the south declines; when the Qi of the south flourishes, the Qi of the north declines.

Therefore, urgently put a stop to drinking alcohol, so that the ruler may cut off the weakening Qi of Water and Metal. The Perfected One knows this well. Do you understand? The disciple replied, “I understand, I understand.”

This is Heaven’s order of ranks: Yang is Heaven, male, ruler, father, elder, and teacher; Yin is Earth, female, minister, child, people, and mother. Therefore, the southeast is Yang, and the northwest is Yin.

The Perfected One wished to know whether the Heavenly Prophecy was true: since Heaven and Earth were first formed, whenever people indulged in military force, encouraged the ruler to drink freely, gave women extensive authority in government, followed their counsel and caused the ruler to incline toward Lesser Yin and Greater Yin, acting in accord with the northwest, all were later thrown into disorder and suffered calamities.

Those who are gentle, rich in worthy De (Virtue/Power), intelligent, and sagely enlightened all belong to the southeast, belong to Yang, and also belong to Heaven.

After hearing these words, my mind was already clear. Still, I wish to ask: why do the worthy and the sages belong to the southeast?

The essential Qi of Fire—Jing (essence) and Qi (vital energy)—corresponds to the human heart, and so the heart is regarded as the source of sagely enlightenment. The essential Qi of Wood corresponds to benevolent De, and therefore Wood symbolizes the East. The southeast can nourish and bring all things to growth. The worthy and the sages are gentle and clear-sighted in temperament, and they too can nurture all things without harming them. Thus sages and worthies take gentleness and clear-sightedness as their nature. They all possess benevolent De and intelligence: benevolent De symbolizes Wood, and clear-sightedness symbolizes Fire, and so they all belong to the southeast. Well said, well said! Having heard the words of the Celestial Master (Tianshi), I have come to a great understanding.

Theories that infer good and ill fortune from celestial phenomena, together with the standard methods, further hold that the southeast is the Dougang of Heaven, the part of the seven stars of the Northern Dipper that indicates direction and leads their movement. Wherever the Dougang points as it shifts the four seasons is a place of vigor that receives the Mandate of Heaven. The northwest belongs to Earth. It is where the Doukui is bound, the part of the seven stars of the Northern Dipper that resembles the body of the dipper, and it symbolizes a Qi of death and extinction. Therefore, if Lesser Yin (Shaoyin), Greater Yin (Taiyin), and the Qi of Earth are allowed to prevail and press down Yang Qi, this is called going against Heaven and Earth, and it commonly brings about disaster and disorder. Does the Perfected (Zhenren) understand this principle?

Yes, yes! We of shallow insight have heard you explain the secret essentials of these celestial prognostications only through the compassion of the Celestial Master. We now ask you to sum this matter up in a single statement.

The south belongs to Yang, yet in the hexagram images of the Yijing (Classic of Changes) the south instead corresponds to the trigrams Xun, Li, and Kun; the north belongs to Yin, yet it corresponds to Qian, Kan, and Gen. You have asked this question well, and you have already seen the subtle meaning of the Dao (the Way) of Heaven. The hexagram images of the Yijing are grounded in the fine stirrings of the Yin-Yang Qi of Heaven and Earth, and they take primordial Qi as their beginning. When Yang Qi in the south reaches its extreme, it begins to generate Yin Qi, and so the images record Yin there. When Yin Qi in the north reaches its extreme, it begins to generate Yang Qi, and so the images record Yang there. These newly arisen stirrings of Qi are not yet strong enough to take charge of affairs. Therefore the Initial Nine line of the Yijing says, “Hidden dragon—do not act,” meaning that the dragon is still concealed and should not be put forth, and cannot yet occupy the leading place. What is spoken of here is only the first thread at the beginning of primordial Qi. Well said, well said! The Perfected has already understood.

The celestial prognostication of which I now speak records the broad pattern by which the Dao of Heaven operates—that is, the Qi that can direct the seasonal ordinances of Heaven and become the guiding order of the world. Does the Perfected understand?

Yes, yes!

What I have said is precisely the rule on which the sovereigns of the world ought to rely in governing the state. What you asked just now concerns the first thread at the birth of upright Qi. Now that the Perfected has heard my words, some doubt may still remain. So that all of you Perfected may understand, I will explain in detail the boundaries of the eight directions of Heaven and Earth.

The boundary of the sun takes the sun’s rising at the mao hour and its setting at the you hour as its limit, with the south as Yang and the north as Yin. The boundary of the Gate of Heaven and the Door of Earth is this: the position of Xun begins to arise from the southeast corner, and the position of Qian begins to arise from the northwest corner.

A Plain-Language Interpretation of the Taiping Jing

The northeast is Yang, and the southwest is Yin. In the pairings Zi, early Nine, Wu, and early Six, the east is Yang and the west is Yin. The Beginning of Spring falls in the northeast, and the Beginning of Autumn in the northwest. The southeast is Yang, and the northwest is Yin. These are called the Eight Boundaries of Heaven and Earth, which distinguish the directions of Yin and Yang. Do you understand, Perfected One? The answer: I understand; I have grasped it.

In general, then, the southeast is Heaven and the northwest is Earth. Earth follows commands. If a king subdues Heaven, Heaven and Earth are turned upside down, and this is inauspicious. If Heaven can carry out its work and a king can subdue Earth, things proceed in proper order: each finds its rightful place, and this is auspicious.

Perfected One, having received this book, you must ponder it deeply. After doing so, pass it on to a virtuous ruler. If he acts according to my words, he will be as one with the spirits, and Heaven will protect and aid him. Do not delay.

I have briefly explained the Heavenly Portents to the disciple, bringing this short account to a close. I wanted to give the Perfected One a fuller explanation of Heaven and Earth, the remote reaches of the eight directions, and the array of stars, describing one by one the subtle workings of the Dao as it circulates through Heaven. But this might instead leave people bewildered and unsure where to turn; later, the true Dao could be abandoned, with no way to dispel the calamities passed down from ancient times, and those in power would be left distressed. So I have explained only the main points that are easy for the disciple to understand, to help him awaken. I have left out what is subtle and difficult to grasp, not because I am unwilling to share it.

The answer: I would like to ask about one matter. Heavenly Master, you said that Heaven’s Ten Heavenly Stems each have a corresponding partner, while Earth’s Twelve Earthly Branches also have Yin and Yang and odd and even qualities. Why, then, are correspondences found only among Heaven’s pairings?

Excellent. Your question touches on an essential point of the Dao. Earth is simply purely Yin and stands alone in comparison with Heaven; it also has its own Yin and Yang. Heaven and Earth follow a pattern of correspondence between above and below: Heaven has Zi, and Earth has Zi as well; Heaven has Wu, and Earth has Wu as well; Heaven has Kan, and Earth has Kan as well; Heaven has Li, and Earth has Li as well. Their correspondences work in this way.

Thus Chou and Wei are the rear palaces of Yin; Shen belongs to Mao, the son-in-law of a feudal lord; Hai is paired with Chen, and Mao with Xu. Chen and Xu are the female members of the household of the Grand Empress Dowager; You belongs to Wu, the Lesser Empress; Zi belongs to Si, the husband of the emperor’s younger sister. Do you understand, Perfected One? The answer: I understand.

Therefore, the Stems are rulers, and the Branches are rulers as well. Yin is thus the Branch corresponding to Jia. Therefore, Chou...

A Plain-Language Interpretation of the Taiping Jing

Wu is the Earthly Branch corresponding to the Heavenly Stem Bing, so Wei is called the rear palace. Mao is the Earthly Branch of Yi, so You is also called the rear palace. Shen is called the son-in-law of a marquis or king. Chen is the Earthly Branch of Wu, so it is called the household of the Grand Empress Dowager. Hai is the Earthly Branch of Gui, so it is called the daughter-in-law of the Grand Empress Dowager’s household. Zi is the Earthly Branch of Ren, so it is called the husband of the emperor’s younger sister. Si is the Earthly Branch of Ding, so it is called the emperor’s younger sister. This is the principle by which Heaven and Earth correspond to one another and join in harmony.

(The Perfected One said:) Excellent, excellent! I would like to hear more. Why are Chen, Xu, Jun, and Wei grouped separately—with men gathering together and women marrying into the group? This is a truly subtle and difficult question!

(The Celestial Master replied:) Heaven is utmost Yang, and Earth is utmost Yin. Earthly Qi is abundant, and Yin Qi is usually dominant. Yin numbers are mostly even, so they are joined together. Why, then, are Wu and Ji, both belonging to Earth, not joined together? Because Wu and Ji are the Earth-associated Yang positions among the Heavenly Stems of the Five Phases; their position is close to Heaven’s, so they are not joined together. Do you understand, Perfected One? (He replied: I understand.) Good, you have understood. Your question is profound. The characters of the Five Phases transform into and correspond with one another, enough to encompass all things under Heaven. Whoever obtains this book should reason from one category to another and fully understand the six directions above and below, as well as what runs through the inner and outer realms. A sage sees one thing and understands ten thousand; a great worthy sees one and understands a thousand. A foolish person struggles to learn a little, then applies it confusedly, and so fails to attain the true Dao. That is why the Dao and De are entrusted only to the Perfected Ones. Do you understand, Perfected One? (He replied: I understand.)

I would like to ask one more thing. The four seasons of Heaven and the Five Phases of Earth are said to correspond to emperors, marquises and kings, and the households of the rear palace. In the pairings of the Way of Heaven, do ordinary people and the myriad things also have corresponding positions?

(The Celestial Master replied:) A good question—you have touched upon the heart of the Great Dao. Those that correspond are, in essence, of the same kind. At the highest level, the Five Phases correspond to the emperor, then to high ministers, and then to lesser Qi: the positions of the ruler, the minister, and the minor official. After the ruler comes old Qi, corresponding to marquises and kings; after old Qi comes declining Qi, corresponding to the imperial clan; after declining Qi comes illness Qi, symbolizing members of the imperial clan who commit offenses and lose their descendants; after illness Qi comes imprisoned Qi, symbolizing the common people; and after imprisoned Qi comes death Qi, symbolizing servants and enslaved people.

Note: The passage uses the Heavenly Stems and Earthly Branches—such as Wu, Wei, Mao, You, Chen, Hai, Zi, and Si—and the Five Phases (Wood, Fire, Earth, Metal, and Water) to link celestial timing and earthly Qi with court titles and social ranks. This kind of correspondence between Heaven and humanity is common in the Taiping Jing. The proper names have been retained, with brief explanations in parentheses to help readers unfamiliar with classical Chinese follow the discussion.

The image of a serving maid symbolizes dead Qi (vital energy). After dead Qi comes vanished Qi, which refers to the dead and their burial mounds. Heaven reveals signs: the Four Seasons and the Five Phases (Wood, Fire, Earth, Metal, Water) flow and turn in cycles, each having its periods of flourishing and decline. The people and all things likewise follow the patterns of the celestial signs, rising and falling in turn. Thus, all common people are descendants of emperors from past dynasties: when they flourish, they may become rulers; when they decline, they become commoners. Does the Realized One understand? “Yes,” the disciple replied, accepting the instruction. “I understand now.”

This passage aims to explain how to use omens revealed by celestial signs to stabilize the state, deal with deceitful officials, and eradicate falsehood and cunning.

The term “Realized One” refers to a practitioner who has attained the Dao. “Heavenly omens” are signs of good or ill fortune foretold by celestial phenomena, and “burial mounds” means graves. The passage as a whole discusses the correspondence between Heaven and humanity, the cycles of rise and decline, and a political ideal of governing through celestial signs and purging treacherous officials.