《太平經》Vol. 90

Scroll Ninety of the Taiping Jing

A Strange Method for Seeking Relief from the Calamity of Unjust Death, Chapter 131

The Perfected One—a disciple who has received the Dao and its precepts—stepped forward to ask: “As disciples, when we study these teachings, we should first understand the broad principles and distinctions that govern the world. Only then should we discuss particular matters, so that we are no longer confused. When ordinary people die, we see their families beat their chests, stamp their feet, cry out to Heaven, and throw themselves to the ground, calling on Earth. Is this death an unjust wrong? Is such grief appropriate? We should master the Daoist methods ourselves, so that people for generations to come can recite and follow them as enduring rules, never to forget them. Today the Master has given strict instruction. How could this foolish student fail to make an effort and say a few words? Let us follow the proper Dao and have no doubts. Yet death is a great matter and a profound injustice. Beating the chest, throwing oneself to the ground, and lamenting until one is exhausted do no harm to one’s nature and life. But whose death deserves such grief? Should every death be mourned this way?”

The Celestial Master replied: “When a person dies, everything is extinguished; the body becomes dust and ash and will never appear again. Since Heaven and Earth came into being, each person who has lived between them has had only one life and cannot be born again. People have names because they are human. Humans are formed from the harmonizing Qi and are the finest of all beings; in their dignity, they resemble Heaven and Earth. Once a person dies, that is the end for all time, through the furthest reaches of Heaven and Earth. They cannot be seen again, call themselves human again, or rise and walk again. That is why the grief is so great, and the sense of injustice so profound. Alas! What you have said is the same as what ordinary people say, and yet it is not quite right. This foolish student truly does not understand: what should one do when someone dies? I ask you to explain.”

“Indeed,” said the Celestial Master. “All things that are born eventually come to an end; human life, too, ends in death. This is the law by which Heaven and Earth operate. Among all beings beneath Heaven, some die unjustly by their own hand, while others die young, before their time. Heaven and Earth are the parents of all things. Out of compassion for those who die unjustly, who weep and cry out to Heaven above, bow down and beat the ground below, lamenting their unfair fate and short lives, Heaven has bestowed the wondrous methods of the true Dao: orthodox practices of cultivation and longevity, by which people may protect themselves and gain a little more life.

“All living things eventually grow old and die. Yet foolish people refuse to work hard at learning the true Dao and its beneficial methods. How, then, could they modestly extend their years and delay death and old age? Instead, they take life lightly, make no effort to seek wondrous methods, and join together in mocking and despising the true Dao. They say it is all false and deviant, meant to disrupt the Dao of Heaven and deceive those above them. They hasten toward the place of death, which they call a tomb, building and preparing it in anticipation of dying; they make their arrangements for death in advance.”

A Plain-Language Interpretation of the Taiping Jing

Question: What injustice is there in the deaths of those who meet with danger, wholeheartedly seek death, and die? When a person’s allotted years come to an end, it is natural, like the sun rising and setting. Why, then, do the Perfected Ones still cry out that these people have been wronged? Much of what the Perfected Ones say seems no different from what ordinary people say, as if no one has truly understood them. Why is this? For whom should we cry out that they have been wronged? I ask you to explain.

Answer: We should cry out for those who die young, before they have understood the ways of the world. They die before they have had the chance to learn and seek Daoist arts that could help them protect themselves, and so their deaths are grievous.

We should also cry out for those who have always been cautious and kind, and who revere Heaven’s mandate, yet do not attain a long life. From a young age, they often practiced diligently, sought the true Dao, accumulated good De, behaved uprightly, and did no secret wrongdoing. Yet they may die in an unexpected disaster, or reach old age and die of exhaustion, without meeting a clear-sighted master who could help them live out their full span of years. Their injustice is greatest, and their fate most heartbreaking.

But those who neither seek wondrous methods and the true Dao nor avoid the deaths they bring upon themselves, yet beat their breasts and wail, calling on Heaven and striking the earth while blaming Heaven and Earth—these are rebels against the people and defiers of Heaven. Heaven and Earth will deeply resent and abhor them. The Perfected Ones grieve for such people. They would do better to mourn themselves sooner: they have not learned the true Dao, do not understand the great principles of Yin-Yang in Heaven and Earth, have gone a long time without a clear-sighted master, are burdened with sorrow, and are nearing the end of their allotted years. This is what is truly tragic and worthy of grief. Do you understand?

Question: Yes, yes. This foolish student is deeply afraid. Life is in Heaven’s hands. May the master and I seek the true Dao together, and may you help your disciple strive without giving up. What is there that the world does not contain? It is simply that people do not seek it with enough effort. Even tears shed in utmost sincerity can move Heaven, yet Heaven does not bestow it. If one does not grow weary or slacken, one will soon attain it. Does the disciple understand?

Answer: Yes, yes. Fools do not value or cherish themselves, and do not diligently seek wondrous and extraordinary Daoist arts, which may be attained in an instant. Instead, they prepare their coffins in advance, choose their burial places, and wholeheartedly seek death. Heaven’s way of acting is like that of a loving father and mother or a wise and upright ruler: it does not take away what people may seek. To seek constantly and naturally is called obtaining one’s rightful lot; to seek and be able to attain it is also called obtaining one’s rightful lot. In such a case, there is no need for deep grievance. Thus the sages and emperors of ancient times often took great care to value and cherish themselves and feared death. Day and night they considered how to act, sought unusual teachings and wondrous arts, and served Daoist adepts with respect. They persisted until their strength was spent and their wealth exhausted. Their utmost sincerity moved Heaven, and Heaven then sent auspicious signs in response; adepts in the Daoist arts all came to help them.

Note: This passage takes the form of a dialogue and asks who deserves to be mourned as wronged: those who die young before learning the Dao, or those who diligently cultivate themselves and accumulate good De yet fail to live out their full span of years. It says that those who do not seek the true Dao and bring death upon themselves do not deserve such mourning. It also emphasizes seeking the Dao with utmost sincerity, moving Heaven, and the example of ancient emperors who honored the Dao and sought transcendence. Terms such as “Perfected Ones,” “allotted years,” and “auspicious signs” retain their meanings in the scripture.

A Plain-Language Interpretation of the Taiping Jing

Why some people live long or attain the Dao

That is why many people can live a long life, and some can even transcend the bounds of life and death. Yet there are also those who seek this and fail to attain it. In most cases, they lack complete sincerity, cling to worldly affairs, and neglect their own bodies, thinking that if one body wears out, they can simply get another.

Today, Heaven and Earth regard people as their children, and emperors are the offspring Heaven values most. Yet they do not cherish the true Dao or good methods. Do you understand? (Reply: “Yes, yes.”)

How the sages of old used wealth

The sages of old thought far ahead. The wealth and possessions of this world cannot be kept forever: while a person lives, wealth belongs to them only for a time; when they die, it passes to someone else. So there is no need to cling tightly to possessions. Instead, one should do all one can to use them to support oneself in seeking the true Dao and uncommon knowledge. In this way, the body can endure, while wealth continues to change hands in the human world. That is why one should use one’s wealth fully, until none is left.

Wealth comes only through pursuing it for a fleeting moment. Once it is lost, it belongs to the people of the world and will not remain with any one person for long; “I” cannot hold on to it either. This is what it means to be wise and discerning like a worthy sage: to nourish the body through the Dao and understand how to use wealth. Such people are often long-lived. Do you understand? (Reply: “Yes, yes.”)

The difficulty of teaching others and the fixed measure of Heaven’s Dao

Those who teach others often face criticism and blame. The Perfected One said with concern, “I will explain Heaven’s intent to you more fully.”

Heaven’s Dao has its own fixed measure; it makes no exceptions for who you are. If you truly wish to take joy in understanding its Dao, consider this carefully. For example, after the winter solstice, bitter cold should come and take lives. Yet by early in the fifth month, Yin Qi can already be seen clearing in wells. It grows stronger day by day, until after the winter solstice the bitter cold harms living things. One must have clothing to withstand it.

The worthy prepare in advance and alone enjoy great ease, unharmed by the cold. Those who are lazy, make no effort, and fail to prepare are left to suffer hunger and cold. That is the meaning. Heaven is not at fault; people bring this upon themselves. Would you like to understand this more clearly? (Reply: “Yes, yes.”)

“You have understood” and “again suffer an injustice”

Good, you have understood. Heaven’s way does not confront people with sudden changes without warning; it is foolish people who bring trouble on themselves by acting recklessly.

I would like to ask: What kind of injustice is meant by “failing to meet them, and again suffering an injustice”?

A great worthy, still young, studies goodness, is obedient and kind, and possesses true De. Such a person ought to help the emperor govern Yin-Yang. If the emperor had such a person, he could hold the right way in his heart and rule with ease, without worry. But if this person is instead blocked and denied access, and keeps true De within until old age and death, while the emperor remains unable to govern well, that is a truly grievous injustice.

Note: “Yes, yes” is the disciple’s assent; “Perfected One” refers to the transmitter of the teachings; and “fixed measure” means the established laws of Heaven’s Dao. The sequence of the winter solstice, the appearance of Yin Qi in wells in the fifth month, and the later return of bitter cold uses seasonal signs to teach people to prepare early. It is not a word-for-word account of modern weather patterns.

A Plain Language Exposition of the Taiping Jing

People of great wisdom and clarity instead govern Yin-Yang together with the ignorant. Disorder then multiplies, and change follows change. They torment themselves day and night, bringing on great anxiety and sorrow. This is also a grave injustice—utterly tragic and heartrending.

In ancient times, the sages were wise and far-seeing. The worthy gathered around those in high positions to serve as their assistants, so neither those above nor those below suffered injustice. Heaven and Earth, too, were free of illness and injustice because their order had been set right. How much more so should this be true of people! Do you understand, Perfected One? The Perfected One assented, saying, “Indeed.” The Celestial Master asked, “Why do you call it good?” The Perfected One replied, “Through this, Heaven can relieve suffering and illness. Rulers can sit with their robes hanging loose and hands folded, practicing Wuwei (non-action) without worry. The worthy can give their full loyalty and sincerity, assist their ruler in governing the world, and diligently do all they can to help resolve the great troubles of Heaven and Earth. The people and all living things can flourish because of it. That is why I say, ‘How good!’”

The Perfected One continued, “Your words are good, Celestial Master; I have nothing to add.” Thus, whatever people are capable of seeking should not lead to injustice; they must seek it for themselves. When people seek something and attain it, they get what they seek: seeking death, they get death; seeking evil, they get evil; seeking good, they get good. Heaven follows their hearts—this is great good fortune. This is what it means to attain what one seeks: for example, if people rush to make a pact that they will surely die, and then in fact die, that is how it works. The same applies when day after day they seek misfortune and meet with it, or pursue evil and die. In every matter involving deceit, if what a person seeks receives a response from Heaven and Earth, then Heaven and Earth owe that person no great debt. Have you still not awakened fully, Perfected One? The Perfected One assented. The Celestial Master said, “Good. You have understood.

“Now I will explain this to you in detail and broaden its meaning. I have already given you the main points. Reflect on what they mean, then convey them to rulers of high virtue and make them known to the worthy, so that each may work hard at what they seek. If they seek something and do not attain it, they have not been wholly sincere. Heaven and Earth are like an object and its shadow, or a call and its echo: their response never misses. They do not deceive people. The trouble is that fools deceive, belittle, and neglect themselves. That is where great calamity and blame arise. When crowds of fools together disturb Heaven and Earth, their wrongdoing goes so far that they bring sorrow not only upon themselves; Heaven, too, is greatly grieved by it.

“Fools seek and attain things through their own actions, but when they reach the end of their road, they turn around and cry out to Heaven and Earth that they have been wronged. Over time, Heaven and Earth become gravely afflicted and distressed. That is why I was sent down among the people to explain and clarify their situation, and to have the worthy and clear-minded deliberate together on my words. My words are the speech of Heaven and the language of Earth; I do not speak idly.”

The Celestial Spirit gave instructions and charged me with conveying these words downward, so that every person would understand the root of their own faults and stop blaming and accusing one another. I have set out the whole of the principles and dared not speak carelessly. That I am able to speak fully is because I alone understand the intentions of Heaven and Earth. Therefore I have left these writings to deliberate with the realized person (zhenren, one who has accomplished cultivation of the Dao and is able to receive the Way of Heaven), to distinguish right from wrong in the affairs of the world, so that virtuous rulers and worthy men may reflect on them together. In this way they may be transmitted for ten thousand generations, becoming a standard that later people chant and long follow, never to be forgotten.

Each time the realized person came to ask about affairs, I gladly explained the Dao of Heaven to him and dispelled his doubts. Everyone who receives the words of Heaven must take up the intention of Heaven and the will of Earth, distinguish and recount these principles, and not dare to grow lax. If there are questions, they may come again to deliberate together. Those who have already understood and believed should sincerely honor the majesty of Heaven and hold nothing back.

The realized person replied, "Yes, yes." You have already grasped the intention of Heaven and Earth and understand how to respond to worldly affairs. People have long been ignorant, not knowing to study the true Dao and good De early. They treat small faults as inconsequential, and these faults pile up day after day until they bring about great disorder, so that even Heaven and Earth are troubled. Even rulers themselves cannot enjoy their full natural span of years and die midway. The realized person should reflect repeatedly on what I have written in this book. What greater fault is there in all under Heaven than this?

Excellent! The ignorant have already awakened greatly. To awaken early is to be one who understands principles thoroughly, one who moves away from danger and draws near to auspiciousness. Having awakened, one must still cultivate continuously without pause. Once one obtains the rank of a feudal lord, how can it compare with becoming an immortal (xianren, one who has attained the Dao, transcended the mundane, and lives beyond death)? To possess a thousand catties of gold or a pair of fine jade is no match for encountering an enlightened master. A ruler may have countless foolish ministers, but this is not as good as obtaining one truly great and wise person. A parent may bear a hundred sons, none of them filial, but this is not as good as bearing one virtuous son. If a hundred households in a single li do not love learning, it is not as good as drawing close to one person of great De. Ten thousand eyes looking in confusion are not as good as grasping a single master thread. When all under Heaven is in disorder, it is not as good as relying on the Dao of Heaven and riding the qi as sacred beings do. And though the myriad things are many, none is as good as the single qi that alone gives them life.

Therefore I now admonish the realized person and all who study the Dao to quickly cast away flashy ornament, focus on examining facts, and pursue the true Dao. Those who wish to obtain great auspiciousness should truly emulate the virtue of the Dao of Heaven, for between Heaven and Earth there is no principle more fundamental than this.

Even when a person is ill, if they take lasting joy in the True Dao, they can still protect and benefit others in distant lands. That is why the sages of antiquity honored Heaven and acted accordingly, never daring to slacken; thus they were always blessed with good fortune. Learned Confucians gathered strategies for governing the Dao, each offering a good counsel. Yin and Yang then fell into harmony, the spirits rejoiced, and all calamities subsided and did not return. This is what is meant by “governing in accord with Heaven’s heart.” Demons and treacherous ministers were thereby brought to an end. The Dao is truly the way of nature. Excellent, excellent!

The foolish student—a person who turns toward the Dao but has not yet understood it—said: “I have never made an effort to ask questions, and had no opportunity to learn these principles. What you say is right. But if one studies without earnestly asking questions, how can one make progress each day? If one acts without repeatedly taking new steps, how can one reach the Dao? If one studies without finding a clear-sighted teacher, how can one’s wisdom be awakened? If a ruler wishes to bring peace and well-being to the country but lacks the support of a great worthy, how can the whole realm be set in order at once?”

The Celestial Master, the Perfected One, said: “Excellent! You have already glimpsed the main point. Nine ramparts of solid gold are worth less than serving one great worthy. Thus the sages of old all served enlightened teachers to resolve their troubles; every sage and worthy had a teacher whose methods they followed. Perfected Ones must be warned: in all things, cherish yourself, and the gates of good and ill fortune will become clear. Yes, yes!”

The Perfected One gave another warning: “When people seek something and obtain it, Heaven has granted their wish and has not failed them. Do not wait until death to wail and cry out to Heaven and Earth. This is called ‘seeking and obtaining by oneself,’ yet blaming Heaven and Earth for it; such a person is called a great rebel. Heaven does not rejoice, Earth takes no pleasure, and the spirits do not protect them. The wronged person alone must bear their own grievance. Seeking and not obtaining is a different matter. All things receive what they seek; why, then, bring grievance upon yourself? Perfected One, ponder my words carefully: they are true, not false, and not one in ten thousand words of my text is mistaken. Heaven now abhors and condemns this, so I speak of it again and again. Though I have already said it above, I warn you again below, so that people in later ages may think deeply, hold these teachings dear, copy them, and show them to one another. Do not conceal them. Heaven’s warning texts rejoice to be spread abroad; they do not wish to be hidden away. Yes, yes. Go now.”

Topics discussed in this section: Whether the dead can feel wronged; whether what one seeks matches what one obtains; the security or peril of the state; and whether a student finds an enlightened teacher or an unworthy one.

Source: Taiping Jing, Scroll 90