《太平經》Vol. 93

A Modern Interpretation

Taiping Jing, Scroll 93, “Instructions III”

“The Essential Method for Remedies and Ailments to Counter and Cure One Another,” Chapter 137

A foolish student obtained writings transmitted by the Celestial Master (Tianshi). He took the scripture and medical prescriptions home and studied them at leisure, turning their central meaning over in his mind again and again. Still unable to resolve some doubts, he came to ask a question.

He said: “In various writings, the Celestial Master states that if a prescription ‘cures every one of ten cases,’ then Heaven’s spirits are responsible for the cure; if it ‘cures nine out of ten,’ Earth’s spirits are responsible; if it ‘cures eight out of ten,’ the human spirit is responsible. Prescriptions with still lower success rates should not be used. I think that only when a medicine and an illness match through counteraction and mutual restraint can they cure one another; if they do not match, they cannot.”

The Perfected praised him: “You have grasped the difficult point. Everything between Heaven and Earth—the countless things within and without, all that the eye sees and the ear hears, every living creature that stirs—is brought forth by Heaven. Without Heaven’s creation, none of these things would exist. Each therefore has a spirit that governs its life, and each has its proper place. Take the six domestic animals: their lives are in human hands, and whether they live or die depends on a single human decision. A human being is thus the spirit that governs their fate. The twelve thousand kinds of things are all governed and set in motion by Heaven and Earth. If even one kind were missing, Heaven’s order would be incomplete. So they are made to regulate and overcome one another, and each is assigned its own hierarchy of rulers and leaders. This is how the Way of Heaven enables things to regulate and restrain one another. When something finds what it fears and ‘cures ten out of ten,’ the Heaven to which its life belongs is responsible for it. Do you understand, Perfected one?”

The student replied: “I understand.”

The Perfected said: “You have understood. Ask about any remaining doubts; there is no need to be so modest.”

The foolish student still had one doubt: “If bandits rob people, they too are subject to human beings. Could they then be regarded as rulers appointed by Heaven?”

The Perfected again praised the relevance of his question. “Bandits who rob people submit to human beings without righteousness. They cannot keep people under their control for long. As soon as they do so, they incur grave crimes, and the authorities pursue them without cease. How can you call them appointed by Heaven? In human life, the king is the ruler and the one who governs people’s fate. Do you still not understand, Perfected one?”

The student said: “Now I understand fully.”

The Perfected replied: “Good. Those who study the Dao need only master this point. Do not raise questions without good reason.”

Brief notes on terms used in the text: “Counteraction and mutual restraint” means that a prescription and an illness correspond in their Five Phases and qualities, and counteract one another in a way that enables treatment. “Cures ten out of ten” means that all ten uses are effective and the illness is completely cured. “Spirit that governs fate” refers to a spirit in charge of a person’s life and destiny. The “twelve thousand kinds of things” is a conventional expression in the text for all the kinds of things brought forth by Heaven and Earth.

(The disciple said,) “I am respectful and cautious, and would not speak whatever comes to mind as ordinary people do.”

(The Celestial Master said,) “Yes, yes. Foolish student, whenever you speak, you make a grave mistake; yet if you say nothing, there is no way to know what you think. Now I want to ask you something else, but I dare not speak rashly. Let us consider the matter calmly: all things today have their own rulers. Do Heaven and Earth have rulers too?”

“Ah, what a profound and mysterious question! I know that what I am asking is not humble, and falls short of the questions asked by the Celestial Master. I fear I will never find out. Yet the highest point at the center of Heaven is its ruler; Kunlun Xu is the ruler of Earth; the royal sun is the ruler of the suns; the great moon is the ruler of the moons; the central star at the celestial pole is the ruler of the stars; the Five Sacred Peaks are rulers of the mountains, and Mount Tai, beneath the celestial pole, is ruler of the Five Sacred Peaks. Rivers and seas rule the waterways; the divine tortoise rules creatures with shells; the dragon rules creatures with scales; the phoenix rules winged creatures that fly; the qilin rules furry beasts; humans rule the creatures without fur, feathers, scales, or shells; and emperors rule human beings. Things like these fill the world in such numbers that they cannot all be recorded. So I have only set out their main pattern for the Perfected One, and pointed to its first signs. Do you understand?”

(The disciple said,) “Yes, yes. I should reflect deeply on the meaning for myself; it cannot all be recorded. It would be too much trouble and expense.”

(The Celestial Master said,) “Yes, yes. Here is why I say this: among creatures that crawl and have awareness, each has its place in the world and can accomplish things without waiting for another. Why should they not be wantonly killed or injured? The ruler fears that their ruler will be angered. Now that the Qi of Great Peace has arrived, we should join forces with the virtuous ruler to govern. Wanton harm would disrupt the Qi of Great Peace and make governance chaotic. How could such small creatures move Heaven and throw its governance into disorder? Ah, you think yourself ignorant, but you still do not understand fully. Today, each thing has its own ruler. Consider even the lowliest people in distant borderlands, far beneath the emperor—almost as low as ants and wicked people, beyond counting. If someone for no reason kills or injures a hundred or more of them, their families will feel wronged and appeal to the emperor. When the emperor hears of it, he will be furious and issue an order for an investigation. The matter will cause a stir throughout the provinces, commanderies, and counties, and be treated as a grave affair. More than one person has thereby brought ruin upon himself. Do you understand? How terrifying!”

Plain-Language Interpretation

(Earlier section: Governing the state and warnings)

How sobering! Those who act must know great fear if they are to live long.

“Yes.”

The sage kings of antiquity understood the laws of the heavens and kept clear order in their principles, so they did not dare to use punishments recklessly. This was the height of foresight and careful thought. That is why peace and good order usually prevailed throughout the world: they could win Heaven’s favor without resorting to force, simply by acting with caution.

The early kings were somewhat lacking in De, and later generations each inherited both gains and losses. Thus governing the age became difficult. Do you understand?

“Yes. The Qi of peace has now arrived. Heaven takes pity on a virtuous ruler, so it has given him detailed warnings to make it difficult for him to stray. Please present this text to a ruler of highest De, so that he may examine his own evil thoughts.”

“Yes.”

Right side: A collection of difficult formulas and medicines; each substance under its jurisdiction has its own ruler.

(This section is a title or classification note.)

The Formula on the Nobility of Yang and the Lowliness of Yin, Number 138

Question: Why is Yang alone called noble, while Yin alone is called lowly?

Answer: A good question. You are already approaching the meaning of Dao and De.

Yang alone is called noble because it preserves its root, is always full, and has substance. Yin alone is called lowly because it is empty and without substance, and so is regarded as bad and base.

The foolish student: I received my life by Heaven’s decree, yet I am dull and unenlightened. I beg the Celestial Master to explain its meaning in detail.

The master: You study the Dao. Why do you not observe the Way of Heaven closely? Even perfected beings can scarcely understand it fully; how much more so for ordinary people, who are dim and ignorant.

The Way of Heaven takes Yin-Yang and male and female as its origin: the vital energies arise from them, and they are the gateway of Yin and Yang. The place where a person receives the mandate to be born is that person’s root.

In a man, the place where life is received is full and overflowing, with one solid part on each side below it. What is above overflows and is constantly bestowed below. Yin has an excess and can accumulate; it is always solid.

What bestows from above corresponds to the Great Yang and the movement of Heaven: nothing is beyond its power to generate and bring to completion. What accumulates below corresponds to the Great Yin and to Earth; it has patterns and corresponds to the fields and paths.

The solid part on the left corresponds to human beings; the solid part on the right corresponds to the myriad things. “Solid” means a seed or fruit. Thus, because Yang is benevolent, generous, and has a seed at its core, it is regarded as noble. Do you understand?

“Yes.”

Yin is female, and is therefore lowly: the place where she receives life, the gate, is empty, without surplus and without anything solid. That is why she is regarded as lowly.

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

What is called “lowly” originally refers to the two categories of Yin and Yang, and of female and male. From head to toe, if we consider only the human body, there is no fixed designation of “lowly.” The distinction that truly matters is between these two poles: Yin and Yang, female and male.

Consider this: a woman’s head, face, ears, and limbs are no different from a man’s. In doing good and valuing goodness, women may even surpass men. Yet they are called lowly—and the reason lies here. A man may be no better than a woman in appearance, physique, or goodness, yet he is accorded a noble status. That status likewise comes from this principle: Yang is honored and Yin is lowly; Heaven is honored and Earth is lowly.

Excellent, excellent. You may be said to have begun to understand.

For this reason, the Dao of Heaven values the root and keeps to the beginning. The sages observe Heaven and take its signs as their guide; therefore, one should return to the root, hold fast to the origin, and set characters straight and examine the written words. Only by dispelling confusion in this way can Heaven and Earth remain at peace for a long time and the nation live in security. Those who hold to the root, possess substance, and gladly give to others are good people. Those whose roots are empty, who lack a solid core, and who constantly feel they have too little yet only reach outward to take from others are evil and lowly people. That is what this means.

Now I want to clear up a question. You just said that when a woman becomes pregnant, according to the Celestial Master’s words, there is “no substance.” What exactly does “no substance” mean?

Alas, there is still some emptiness within you; you are somewhat like someone who has not yet entered the Dao. But Heaven sees how earnestly you strive, so it has let you come and ask. When a woman conceives, Yin is inherently empty. Yang comes to impart and transform, placing “substance” within Yin. Yin occupies the lowly position, fears Yang, and obediently nurtures what it receives, not daring to leave it. Yang is like Heaven and the ruler; Yin is like Earth and the subject. Thus Yin honors what Yang has given and nurtures it, not daring to disobey or depart.

If you want to know where this “substance” is placed, consider a ruler who has a guest staying in a poor household. The household provides for the guest and does not dare send him away. The guest is then nourished until he grows strong and reaches adulthood. That is the very comparison. People commonly say, “Yang gives life, Yin brings to completion.” In truth, Yin follows and nurtures until the process is complete; the “substance” belongs to Yang. In our scriptures, we often explain this in terms of “nurturing.” That is the principle.

I see that the Perfected One is eager to grasp the core of the Dao and Heaven’s most essential teaching, so I have given you its main point. Do you understand? (The reply: “Yes, yes.”) Good. You have understood.

I also want to ask: is it only because human beings are divided into male and female that we can distinguish Yin and Yang and “substance”? Is this also true of Heaven, Earth, and all things?

Alas, you seem still to be caught in confusion and have not yet understood. Excellent—the Perfected One asks a profound question! The nature of Heaven and Earth is such that this applies to all things: all are divided into Yin and Yang, each has a relation of high and low, and each is brought to completion through nurturing.

A Plain-Language Interpretation of the Taiping Jing

Let me make one thing clear to you first. You must grasp the whole from beginning to end and reflect on it for yourself. When you speak, when you act, and when you listen with both ears pricked up, do not let the slightest detail escape you.

The disciple replied, “Yes, yes. I will do as you say.”

While Yang Qi is still outside, all things are conceived and grow on branches and among leaves. At that time, the Yang Qi of Heaven remains outside and has not yet returned beneath the roots, so fruit forms on the surface.

Crawling creatures and gathered people, too, are outside. Once Yang Qi turns back, enters within, and sinks underground, everything above is empty, with no substance. True conception and fruiting take place underground, nourished in the roots and leaves. Crawling creatures and people also draw what is substantial inward and gather it there. This is Heaven’s great demonstration, proving that “Yang governs what is substantial, with the core within.”

Therefore, those who uphold the Yang Way possess a substantial core; those who uphold the Yin Way also have a substantial core bestowed by Heaven.

In ancient times, the sages who governed the world often took Heaven as their model and did not dare take Earth as their model. I would like to hear: what does it mean to take Heaven as one’s model?

To take Heaven as one’s model means to gather benevolent people, worthy people, clear-sighted people, Confucians, people skilled in the Dao arts, and those of sage-like wisdom. This is called resembling Heaven.

To gather wealth and goods, petty people, the unworthy, and ignorant people who merely embellish appearances is called resembling Earth.

“Excellent, excellent. I would like to hear: by what reasoning do benevolence, worthiness, clear-sightedness, Confucian learning, the Dao arts, and sage-like wisdom resemble Heaven?”

“Heaven itself is benevolence, worthiness, clear-sightedness, Confucian learning, the Dao arts, and sage-like wisdom. Heaven can also ride Qi and fly. People in these six groups, if they have exceptional ability, aspire to the true Dao, and do not grow weary, can likewise reach the point of riding Qi and flying. That is why they belong to Heaven and resemble Heaven.

“For this reason, the sages of antiquity alone understood the will of August Heaven deeply and did not dare defy it.”

“I would like to hear: by what reasoning do gathering wealth and goods, petty people, and the unworthy resemble Earth?”

“Wealth sinks downward. It turns into mud; mud turns into dung; dung turns into soil. Petty, foolish, and unworthy people gather in deafness and darkness, ignorant of the Dao arts. They enter the gates and doors of misfortune, and ought to go underground to dwell there as soon as possible. If they are not buried promptly, in time they become a great harm to Heaven and Earth.

“If they continue to govern alongside others, they throw Heaven and Earth into disorder: they disrupt the patterns of the heavens, the order of the earth, and the Five Phases; they set themselves against the sun, the seasons, and the times. The seasons lose their proper order, the Three Luminaries grow dim, Heaven and Earth abhor them, and the hundred spirits do not favor them. They bring no benefit to the ordering of the world and ought to meet an early end and die young. That is what wealth is like.

“Do you, Perfected One, understand these things?”

The disciple replied, “Yes, yes. How dreadful, how dreadful! Those who know enough to be alarmed and afraid may be said to endure for a long time. Those who do not learn to be alarmed and afraid in time become a grave harm to Heaven and Earth.”

This scripture primarily elucidates the patterns of celestial and terrestrial movements and the numerical relationships governing states. Foolish one, you must understand that only by revering the laws of the heavenly Dao can survival be ensured, just as Heaven nurtures all things. Fortune and misfortune are not predetermined by Heaven, but rather the consequences of human actions. Do you comprehend this? Keep it firmly in mind.

Concerning the mystery of state numbers: The central region comprises eighty-one principal domains. Expanding outward, the entire world contains ten thousand states. Further beyond, in the ethereal realm of the Void Cavern (Dongxu), three combined sections total twelve thousand states. Why these numbers? Because the Dao's numerical progression begins with one and culminates at ten, multiplying through decimal increments. When the Dao's movement completes five cycles, it corresponds precisely to ten thousand states. The additional two thousand states reflect the alternating rhythm of Yin-Yang, akin to how counting restarts upon reaching ten.

A year contains twelve months, with two intercalary months added every five years—this resonates with celestial-terrestrial cycles. Twelve months form one year including intercalation, mirroring the primordial Qi (cosmic vital energy) moving through darkness and the initiating patterns of Yin-Yang alternation. Just as all things terminate their life cycles during the Hai hour (9-11 PM), new life begins gestating in that same period. Creatures take form during the Ren hour (11 PM-1 AM), begin growing at Zi hour (1-3 AM), experience Yin-Yang rotation at Chou hour (3-5 AM), and turn toward illumination at Yin hour (5-7 AM) when Heaven-Earth aligns. Thus all beings root in the northeast, commencing growth at Yin hour because the Wood Phase (one of the Five Phases) represents vitality, with Jiayin marking Wood's inception. Life manifests from Jiayin and concludes at Guihai, completing its cycle.

The Wood Phase (symbolizing life) derives vitality from the primordial Qi within Supreme Yin Water (Taiyin shui), hence the Jiazi cycle begins here. The Dao's numerical transformations circulate through multiples of five—five thousand plus twelve earthly branches yields sixty, with Guihai as the cycle's terminus. Do you grasp this principle? If not yet clear, contemplate deeply and gradual realization will dawn.

This scripture records a dialogue between the Celestial Master (Tianshi, an enlightened Daoist sage) and his disciple Zhenren (Perfected Person), discussing how to eliminate calamities in the world through moral transformation.

The Celestial Master asked his disciple: "Why are you concerned about how many nations exist under heaven?" The disciple respectfully replied: "Having received the scriptures transmitted by the Celestial Master, I know this knowledge can be used to repay the virtue of Heaven and Earth, heal their afflictions, and assist virtuous rulers in eliminating accumulated calamities since the creation of the world." The Celestial Master sighed: "Yours is an excellent question! Though I originally hesitated to disclose these celestial secrets, remaining silent might bring you harm."

The master then explained: "Between Heaven and Earth there actually exist twelve thousand nations. Currently, we only teach the Dao in one virtuous country—how can this possibly resolve disasters for all nations and bring peace to the entire cosmos?" He then revealed the mystery of numbers: "The movement of Heaven and Earth follows numerical patterns beginning with One and culminating with Ten. One multiplied by ten yields ten; ten times ten makes one hundred; a hundred times ten becomes one thousand; a thousand times ten reaches ten thousand. One is the origin of numbers, Ten their completion."

With particular emphasis, the Celestial Master instructed his disciple: "You must carry my scriptures to teach all virtuous nations. When transmitting them, preserve the complete content without arbitrary deletions. Circulate them widely—never hoard them selfishly." Here, "circulating widely" means the Daoist teachings should flow like water, never stagnating in one place.

This dialogue embodies the Daoist ideal of "delivering the world and saving humanity," emphasizing that moral transformation must reach universally without confinement to any single nation. It also subtly conveys Daoism's unique understanding of numbers as containing the profound mysteries of cosmic operation.

It was handed down to be taught to a hundred virtuous states. Any state that received my scripture would draw all the good people within its borders to it. Its virtuous governance would then spread in every direction, moving all hundred states to practice goodness. Heaven and Earth would settle into harmony with it, and calamities would be dispelled. When instruction is given to a hundred virtuous states, the myriad states are spared harm, and every affliction between Heaven and Earth is removed.

Excellent, excellent! I would like to hear why you do not teach us dull-witted people by way of analogy. The reason analogy cannot be used to teach is that states without virtue are destined by Heaven to decline. In the end, they cannot follow the true Dao, and so they alone turn toward states that possess virtue. That states without virtue now submit to states with the Dao and virtue is also a natural principle.

Excellent, excellent! I would like to hear why these particular hundred virtuous states are taken as the model. Excellent—you have asked a difficult question and grasped its meaning. This concerns the numbers of Heaven, Earth, and humanity. The numbers of Heaven begin with one and end with ten. Heaven bestows downward upon Earth; once the numbers that bring forth and transform things are complete, the myriad things come into being. This corresponds exactly to one hundred. Only when Heaven, Earth, and humanity are all complete, and the three are united in purpose, is virtue achieved. If even one thing is out of harmony, virtue cannot be achieved.

I would like to hear why the number of Heaven is precisely one. “One” is the moment when primordial Qi is most pure. When primordial Qi comes together, its patterns have not yet become distinct. It is like the wind, without form or trace, and so it is gathered under the single name “one.” One congeals and becomes Heaven. Heaven has above and below and the eight directions, so its number is ten. There are also five directions, each with its own Yin and Yang, so here too the number is ten. The next stage depends on Earth: when the One descends to Earth, all numbers return to ten, and only then does life arise. Thus humanity takes Heaven’s numbers as its model and is born after ten months. “One” is precisely the time of bestowal, harmony, free circulation, and permeation. Those who have received Heaven’s care and its gifts should likewise follow Heaven’s numbers and emerge after ten months; hence the number ends at ten. Thus one is multiplied by ten. The way of Earth is that of the mother and should accord with “Yu” (Earth’s position and season), joining and linking with harmony. When humanity, Heaven, and Earth accord with one another, the Dao and virtue are achieved; this corresponds exactly to a hundred virtuous states.

Therefore, Heaven governs birth, Earth governs nourishment, and humanity governs completion. If any one of these fails to fulfill its proper role, all three go astray. Thus, when Heaven does evil, calamity follows; when Earth does evil, calamity follows; and when humanity does evil, calamity follows. When all three do evil together, Heaven, Earth, and humanity are utterly destroyed, and a new cycle of numbers begins. When all three do good together, virtue extends through the void, and they unite in a single purpose. Thus, when the three converge, virtue is achieved, corresponding exactly to a hundred states. Excellent, excellent! That is precisely so.

Plain-Language Interpretation

De (Virtue/Power) is the guiding principle of the nations under Heaven, and the point at which Heaven, Earth, and humanity unite in De. Do you understand this?

The disciple replied, “Yes, yes. So now, Perfected One, you are relieving Heaven and Earth of their afflictions and removing the inherited burdens—the sins and calamities left by ancestors—for rulers who possess De. Though this is arduous, if you uphold your scripture and teach it to a hundred virtuous lands, the afflictions of Yin and Yang will all disappear, and calamities threatening emperors will be removed as well. Excellent, excellent!”

The foolish student said, “Earlier I failed to ask questions diligently, and so had no chance to learn these principles. You are right: studying without asking questions earnestly is much like not studying at all. That is why the sages of old sought instruction from their teachers day and night, never daring to slacken, and were thus able to learn the Way of Heaven. Yes, yes. I will ask sincerely and do my utmost, never daring to relax. If I can do this, I may count myself as knowing the Dao (the Way). I would like to ask: the customs of the lands under Heaven all differ. Would it not make people doubt if they were taught and admonished by one and the same Dao?”

The Perfected One sighed and said, “Your words show that you are growing more confused, sunk in darkness and ignorance! What people now call customs and rites of propriety is mostly outward performance, not sincerity of heart. All people under Heaven receive their nature from Heaven and Earth. The Five Phases (Wood, Fire, Earth, Metal, Water) form their internal organs; the Qi (vital energy) of the four seasons governs their cycles; and they accord with Yin-Yang to continue their kind. All delight in life and abhor death, all depend on food and drink to nourish the body, and all love what is good and hate what is bad. In these things, they are no different.

“When teaching those who do not understand the Perfected One’s writings and cannot grasp their meaning, use the words and customs familiar to them. Teach in keeping with their local ways, so that they can remember the teaching for themselves. Then everyone under Heaven will understand and put it to use, and there will be little cause for doubt. My Dao is like the sun and moon as they circle and move, shedding light across the world so that all things shine clearly. If you still wish to understand its truth more deeply, consider how all things—including crawling creatures—share the same Heaven and Earth and take the Six Jia, the Five Phases, and the four seasons as their foundation. Thus they are all taught through the principles of Heaven and Earth and Yin-Yang. Do you understand?”

The disciple replied, “Yes, yes.”

The Perfected One said again, “Go now. The difficulties are endless; there is no end to what could be said. These days, the Dao and the great writings are hard to bring into accord with people’s inclinations. Yes, yes. I wish to ask just one more thing, then I will stop and follow what you have said. What should be done now about the twelve thousand lands? These matters are all governed by numerical patterns, like the intercalary month. If you wish to know the details, consider this: one might count to ten and expect the year to end, yet it takes twelve months to complete the year, with an intercalary month within them. Sometimes a year has thirteen months. That is what this means.”

A Plain Language Reading of the Taiping Jing

If a hundred countries all put Dao and De into practice, then the ten thousand countries would be free of calamity, and the “illness” afflicting Heaven and Earth would be completely cured.

This, too, means removing calamities all at once. Excellent, excellent! You can make an effort yourself and spread the scriptures I have taught you throughout the land.

If a hundred virtuous countries each explain my book according to local customs, all twelve thousand countries will be at peace, and the great illness of Heaven and Earth will be greatly cured. If you can extend your life, it can reach the limitless. If you cultivate with only a little peace of mind, you will gain only a few years of life; if your peace of mind is halfway complete, you will gain half a lifetime; if your peace of mind is complete, your years of life will be limitless.

Since the Perfected One already has good intentions, Heaven will also equip you with the ability to put the Dao into practice. Heaven has caused you to ask about these matters in detail, so you should put them into practice with complete peace of mind. You need not make yourself suffer or toil excessively.

Heaven is supremely divine, supremely clear, and exalted above all; yet it constantly puts the Dao into practice and labors at its own expense. Once each day it circles all things, bringing peace to them, and so alone attains lasting good fortune and long life. Earth, too, follows Heaven’s example in nurturing all things. If Heaven failed to put the Dao into practice for even one day, the sun, moon, and stars would cease their courses. There would be an energy of “disorder,” and Heaven would be destroyed. Since even Heaven dares not stop practicing the Dao, it enjoys long life. How much more should you make an effort! Each of you must make plans for yourself. You cannot take on another person’s burdens entirely, even if you humble yourself. I keep speaking without pause for my own sake as well: I burden myself, and not only for you. All the varied beings, within and beyond the Six Extremes, amid their ceaseless activity, each make plans for themselves; they cannot make plans for others. Do you understand?

“Yes, yes. I will put the Celestial Master’s words into practice. I will have the virtuous countries record them and will not dare slacken. Go and carry them out; you already understand. Everyone, make an effort, make an effort! When the task is done, we will meet again.”

“Yes, yes. Before I go, I would like to ask one thing.”

“What is it?”

“Let the six of us keep close together and return home. When we have leisure, let us stay together and reflect continually on the Celestial Master’s words. At times everything seems suddenly clear; at other times we are confused again. We do not wish to slacken, so we ask the Celestial Master to settle our doubts. I have many worries now. The Celestial Master might choose to endure them without speaking, but I fear being separated from you and, for the rest of my life, never having another chance to learn. So, despite my embarrassment, I have come forward again to ask for a word: may Heaven allow me and the six companions to meet and speak together in peace? Please do not refuse us.”

“Yes, yes. Now I would like to ask: are there only twelve thousand countries in the world? Are there others beyond them?”

“Ah, what a careful question! Since Heaven and Earth were first opened, there has never been a record of more than this. But ‘twelve thousand countries’ is simply recorded as ‘one great division.’ As for the rest…”

Notes for readers

• “Twelve thousand countries”: The scripture often uses this total to represent the countries of the world. Here, it says that “twelve thousand countries” is simply the name for “one great division,” hinting that there may be other accounts or levels of classification. The passage continues with “as for the rest…”
• “The illness of Heaven and Earth”: The Taiping Jing often uses the image of Heaven and Earth being ill to describe a world that has lost virtue and is rife with calamities and omens. Practicing Dao and De “cures” this illness.
• “Laboring at one’s own expense” and “practicing the Dao”: These refer to the cultivation and observance of the Dao taught by the Celestial Master, including self-discipline, physical exertion, and transmitting the teachings. They do not mean hardship in the ordinary sense.
• “The Six Extremes”: A concept denoting levels of the cosmos. In this passage, joined with “all the varied beings amid their ceaseless activity,” it refers to beings in every realm and category, each acting in its own interest.

Is there, in the end, any limit to it? Why is it said that sometimes it is one, and sometimes many? Ah—the doubt you raised this morning does indeed touch the root. I have explained it again and again, and yet you still keep your eyes shut in dull confusion. How muddled you are; you have truly not yet understood. Still, to judge by the question you have raised, although you have not fully grasped the Dao (the Way) of Heaven, you have already examined it earnestly and reasoned it through again and again, and you seem close to understanding. Yet in the depths of your heart you still fall short of those benighted ordinary people. In setting you beside a Zhenren (Perfected Person, one who has attained the Dao), I do not mean to blame you. I mean rather to open your ears once more, and to set out for you the principles spoken by the Zhenren of the six directions.

What is called Heaven has no limit above and no limit below, and as it stretches out toward the four directions it has no limit either. The myriad things move back and forth and meet together; brought together they form a single whole, and then they scatter apart. What end, after all, does this have? I ask you: above Heaven, where is the end to be counted? Beyond that end, what more is there, and where does Heaven come to rest? Below Earth, where is the end to be counted? Beyond that end, what more is there, and where does it come to rest, so that one may call it an end? As Heaven and Earth extend toward the four directions, where are they to be counted as reaching an end? Why is it that they appear to have an above and a below, an edge and a boundary, and yet in the end cannot be exhausted? Where, in the last analysis, do the boundaries of these six directions count as having reached their limit?

Therefore the Dao of Heaven is in fact without end. Put it to a great task, and its power is exactly sufficient; put it to a small task, and it is exactly sufficient as well. Turned to what is great, there is still a surplus; turned to what is small, there is still a surplus. Zhenren, do you understand the meaning of this?

Yes, yes—how truly astonishing! Had I not pressed the question with such effort, there would have been no way to know these principles.

One may say, though, that you have gained a slight awakening. Go back for now, and do not pursue the questioning any further. I fear you would disturb the Zhenren of the six directions and suffer harm instead. When one’s capacity has not yet reached so far, and yet one forces the inquiry, great misfortune will come of it as well.

To be a teacher is truly no easy matter. Seeing that you are now heavy of heart and ill at ease, I will make it a little clearer for you. Sit upright, and listen with care. Let me speak of its general efficacy. It may be compared to a household. In the household there are a father, a mother, and a child, just as in the constitution of the Dao of Heaven. The father symbolizes Heaven, the mother symbolizes Earth, and the child symbolizes central harmony (zhonghe). When they are gathered together, the goods of the household symbolize the myriad things. In this way a household is formed: the father is as the ruler, the mother as the ministers and subordinates, the child as the common people, and the goods circulate among them and sustain them in common. This is like the myriad things depending upon one another and nurturing one another together.

A single household will jointly undertake one great matter. The ten thousand households of a county, taken together, are likewise like one household, jointly undertaking one great matter. Ten counties combine to form one commandery, likewise like a household jointly undertaking a great matter. Ten commanderies combine to form one great province, likewise like a household jointly undertaking a great matter. Ten provinces combine to form one great state, likewise like a still greater household, jointly undertaking one great matter.

A Plain Language Interpretation of the Taiping Jing

Main idea of the passage:

The whole world can be considered one “great realm.” If the ruler within that realm is virtuous, his concerns affect twelve provinces; if he is deeply troubled, they affect thirteen. All people are like members of one large family, sharing one great concern.

In distant places beyond the realm, outside the rule of human states, good people will come and seek refuge if the human realm is guided by the Dao and virtue. If it is not, they will stay away. If its virtue is especially poor, they may even come to harm its people.

This scripture explains the idea of “one realm”—how Heaven and Earth are divided by boundaries. Its purpose is to ensure that people caught up in disorder each keep to their proper roles and places, and do not harm one another.

There is therefore the Taiji (Supreme Ultimate), which governs the whole and has no center beyond itself; the Central Ultimate, which governs the central region; and the Lesser Ultimates, each governing only within its own realm. They may attract and unite with one another only through Dao and virtue. They must not swallow one another up or inflict widespread harm. Heaven would resent such conduct. This is why the world is called “one family,” whose members therefore “all share one great concern.”

Want to know whether this is true? Consider a family: a father, son, husband, and wife worry only that their own household may not prosper; they do not worry about other households. The people of a county share one concern: whether their county leader is good or bad. If he is good, they should recommend his promotion and help him earn merit, all striving to support him. If he is bad, they want to remove him together. The same principle applies to a county, a commandery, a province, or a state. This is what it means to “share one great concern.”

The twelve thousand states now recorded together form “one great section.” They are to share this great concern with the Perfected Ones—those who have received the Dao—and dwell together in this one realm. There are countless other states, as numerous as those twelve thousand. That is why the works of the sages of old recorded only “one small section.” Why did they not record the “great section of the realm”? Heaven did not allow it to be spoken of casually. Before the Great Transformation—the teaching of the Great Dao—appeared, different places followed different practices, and there could be no single system, so it was not recorded.

Now the Great Transformation has appeared, and the cycle of the twelve thousand states has run its course. Heaven has therefore sent envoys and Perfected Ones to ask about the “Scripture of the Limitless” and the “Governance of the Uttermost Cavern.” Only then was the scripture entrusted to one hundred virtuous states. One virtuous state can transform ninety-nine others. Count the twelve thousand states together, and they are like the twelve months of the year forming one section, with the intercalary thirteenth month included in that same section. That is what this means. Do you understand? (The reply: “Yes, yes.”) Go now. Yes, yes: carefully uphold what Heaven’s divine spirits have entrusted to you; do not recklessly disrupt or destroy it. Yes, yes: I have now received the stern instruction of Heaven’s enlightened master… I, Wen, have gained a little understanding through humble effort. I know that there is one great section, and I wish to hear more…

Additional background for understanding:

• Realm / Taiji, Central Ultimate, and Lesser Ultimates: The world is governed in layers, with large, middle, and small domains each keeping to its own bounds. They unite through Dao and virtue and are forbidden to attack one another. This is the Taiping Jing’s political and religious vision of “all under Heaven as one family, sharing one concern.”
• Twelve thousand states and one great section: The myriad states are compared to one section of a scripture. A virtuous state transforms ninety-nine others, like the intercalary month belonging to the same year as the twelve regular months. This emphasizes that when virtue flourishes in one place, the surrounding lands follow.
• Heaven’s envoys and the Perfected Ones: Heaven and human beings who cultivate the Dao. The “Scripture of the Limitless” and the “Governance of the Uttermost Cavern” are names for a scripture and a way of governing; in this passage, they are the subjects of the questions and teachings conveyed by Heaven’s envoys and the Perfected Ones.

A Plain Language Interpretation of the Taiping Jing

A disciple and his master discuss the “Land of Non-Being”

A disciple asked the Celestial Master: “In a very small realm of heaven, the perfected ones seem anxious and troubled.”

The Celestial Master said: “Let me first make this clear. Listen carefully and remember it. For the perfected ones now to amass wealth to ‘support Heaven above and Earth below,’ across a span of ten thousand li, there is a danger that their resources will never be enough and will often run short. They may not even be able to keep track of all the names in that land. Do you know why?”

The disciple repeatedly replied, “Yes, yes,” and said: “I am too dull to ask about the Dao of Heaven in full. After hearing your words, I feel as though my spirit has left me and my Qi has dispersed. I dare not ask further.” But the Celestial Master continued: “You can be said to understand the matter. If you wish to repay Heaven and Earth and accumulate immeasurable merit, you need only travel throughout the twelve thousand lands within one ‘division’; then your life span will be without limit. In all the realms reached by looking through the six directions above and below, Heaven will not leave only you six perfected ones to worry on your own. People in other realms will bear the burdens that cause worry, and no blame will be laid on you. Security and danger, goodness and evil, each have their own masters.”

The Celestial Master further instructed them: “Once this section of the scripture has been completed, ask no more.” The disciple replied, “Yes, yes.” The Celestial Master urged the six disciples to work hard and told the perfected ones to first study “limited understanding.” They had not yet fully perceived the deeper meaning of the Dao of Heaven, so they needed to make greater efforts and not grow lax.

The disciple again replied, “Yes, yes.” The Celestial Master warned them: “To study without attaining mastery is no different from being mad; to attain mastery but fail to grasp the true name is like being deaf and mute. Point west, and he asks about the east. Thus, when teachers across the world debate and dispute, all is clamor with no benefit. Such a person is also like an infant not yet born, who merely follows its mother’s body—how could it know that the Dao of Heaven is vast and without limit? For this reason, lesser teachers argue forcefully, grow angry, and speak wildly. Instead, they harm the Way of Heaven and Earth. If they lose the meaning of the Dao, they cannot bring stability to rulers or the world. Everyone lives in fear and suffers from their reckless words. Even though scriptures by the millions and billions circulate throughout the world, calamities still never cease. The same pattern repeats from one age to the next, all because people argue forcefully and do not know what the essential Dao is. Do you understand, perfected ones?” The disciple replied, “Yes, yes.”

The Celestial Master said: “I would like to explain more to you in detail. The subject is endless, yet it is difficult to supply enough resources, and this section has already grown long. I will stop here for now. If you have questions, come ask again.” The disciple replied, “Yes, yes.”

Section and fascicle

The material above consists of questions and answers about difficult matters, key instructions for transmitting scriptures, and accounts of the divisions and realms of various lands.

“Revering the Spirits,” chapter fifteen; Taiping Jue, fascicle 140.

Can one know in advance that Great Peace is coming?

The disciple asked: “I would like to ask one question calmly: if Heaven is about to bestow Great Peace, can people know in advance?”

(The Celestial Master’s response should follow, but the scripture breaks off here.)

Brief explanations of terms

A Plain-Language Interpretation of the Taiping Jing

Question: Can we judge whether what is evil and improper will prevail by observing the heavens, seeing whether the spiritual energies of the Five Emperors are at peace, and determining whether the coming year will be peaceful and secure? I would like to hear more.

Answer: Yes. In spring, the spiritual energy of the Azure Emperor is at peace; in summer, that of the Red Emperor; in the sixth month, that of the Yellow Emperor; in autumn, that of the White Emperor; and in winter, that of the Black Emperor. How can we tell? “Peace” means that nothing among the myriad things is harmed and the movement of Qi is calm and harmonious. When nothing is harmed and everything finds its proper place, this is called “balance.” If one thing is harmed, there is imbalance; if two things are harmed, signs of punishment and injury appear; if three are harmed, the many things suffer damage; if four are harmed, the four directions are injured; if five are harmed, all five directions are injured and great harm befalls the world. If six things are harmed, baleful Qi reaches all six directions; if seven are harmed, harmful Qi runs rampant; if eight are harmed, the worthy and the unworthy each hold different plans and cannot act in unity; if nine are harmed, evil reaches Yin and Yang, and the myriad things are thrown into confusion and disorder. If ten things are harmed, the fundamental order is injured, the numbers of Heaven are exhausted, and a new cycle begins. Thus the sage kings of old needed only to discern clearly whether the spiritual energies of the Five Emperors were at peace to know whether their way of governing was succeeding or failing, and whether peace was about to come. I would like to hear the essentials of “balance.”

Answer: In spring, when all things come to life and none are harmed, the Azure Emperor is at peace. In summer, when all things grow and none are harmed, the Red Emperor is at peace. In the sixth month, when all things are nurtured and none are harmed, the Yellow Emperor is at peace. In autumn, when all things ripen and bear fruit and none are harmed, the White Emperor is at peace. In winter, when all things are stored away and none are harmed, the Black Emperor is at peace.

When the Five Emperors remain at peace for a full year, people rejoice and turn toward goodness. After two years, the earth rejoices greatly. After three years, benevolence reaches Heaven. After four years, the winds and energies flow in harmony. After five years, the Nine Spirits cease their conflict, and demons and evils are subdued and destroyed. After six years, the Six Guiding Principles are fully manifest. After seven years, the Three Luminaries shine more brightly. After eight years, benevolence reaches all eight directions. After nine years, Yin and Yang are both joyful. After ten years, the myriad things each find their proper place, completing one minor cycle. The things then unite in three: Heaven, Earth, and humanity are all complete. Thus, after thirty years, there is peace.

Note: The “Five Emperors” in this passage are the five directional heavenly emperors associated with the Five Phases and the four seasons: Azure, Red, Yellow, White, and Black. “The spiritual energy is at peace” means that the energy of the emperor associated with each season does not harm the myriad things. “Changing numbers,” “Six Guiding Principles,” and “Three Luminaries” are terms from Daoist calendrical reckoning, celestial phenomena, and the art of governance. Here they are translated literally as “the numbers change,” “the Six Guiding Principles are fully manifest,” and “the sun, moon, and stars shine more brightly,” without further interpretation based on classical commentaries.

A Plain-Language Explanation

On the Way of Great Peace

The “Emperor’s Qi” (the righteous Qi of Heaven and Earth) reveals the true Dao, and through it the world can be governed. Thus peace can be attained in fifteen years. If people do not make an effort to put the true Dao into practice, how could peace arise out of nowhere? The “fifteen years of peace” mentioned here means that everyone from the emperor down to officials and common people, great and small, earnestly practices the true Dao and works together to drive out evil and falsehood. In this way, peace can be attained in fifteen years. Do you understand this principle, Perfected One?

How to Tell Whether the World Is at Peace

So, if you wish to know whether the world is about to be at peace or is not yet at peace, it is enough to observe whether the spirits of the Five Emperors—the deities who govern the heavens and earth in the five directions—have been pacified. Then you will understand and know for yourself. Every sign first appears in Heaven. If the heavenly spirits are unsettled, how can people alone declare that the world is at peace? The Five Emperors govern in turn, and each can bring about peace. Those who oppose the will of the heavenly spirits cannot bring peace to the world. Therefore, take care to follow the four seasons and treat the Five Phases with due regard. Do not let the Nine Spirits, who govern the nine heavens, contend with one another. Respectfully follow the Way of Heaven and serve the spirits.

Now the first Qi of Great Peace is about to arrive. Therefore, I instruct you, Perfected One, to honor the four seasons and the Five Phases, and to lead people throughout the world, from the highest to the lowest, to rise together and serve the spirits with reverence. In ancient times, people honored only the four seasons and the Five Phases, so peace took thirty years to arrive. Now they will also serve the spirits with reverence, so peace will come in just fifteen years. Do you understand? (The disciple replies: “Yes, yes.”) How astonishing! Yet you have already awakened to the truth.

How to Recognize Those Who Are Loyal and Trustworthy

May I ask whether one can tell if someone is loyal and trustworthy, and truly capable? That is a good question. Spend time with the person and observe their words and actions. If they seem harsh and resentful toward others from day to day, yet over time are found to do good month after month; if they seem harsh and resentful month after month, yet over time are found to do good year after year; or if, when young, their conduct seems most wicked, but in old age they become exceptionally kind, then people will trust what they say, take pleasure in their conduct, and cherish their Dao. Such a person is loyal and trustworthy, supremely good, and truly capable.

How to Recognize Those Who Are Not Loyal and Trustworthy

May I ask again whether one can recognize people who are untrustworthy, flattering, and treacherous? Certainly. Spend time with them and observe their words and actions. If they seem compliant and good day after day, yet over time are found to make others worse month after month; if they seem good month after month, yet over time do evil year after year; or if, when young, they seem capable of doing good and speak as though they were loyal and trustworthy, but in old age their conduct proves to be most wicked, then they are utterly false, flattering, and untrustworthy. In old age their words and actions will be most base. Calamity will befall their wives and children, and misfortune will pass down to their descendants.

(The Perfected One praises him: “Excellent! Excellent!”)

The Supreme One said: Since the Middle Ages, people have often imitated words but not deeds. Thus they invite calamity and trouble, become burdened with illness, and pile up misfortunes that are hard to dispel, bringing themselves to poverty. Therefore, I reverently receive the Way of Heaven in this matter: imitate sincerity and steadfastness, and do not imitate empty boasts and idle talk.

Those who uphold and practice one teaching from my book often say, month after month, “My Way is no good; it brings no benefit.” When an auspicious month comes, they say, “Words without deeds are no use.” When an auspicious year comes, they still say, “Words without deeds are no use.” Even in old age they say, “Goodness has been practiced for so long, yet nothing has come of it.” The young then take this to be the usual learning of the world. They do not understand that those who hasten to practice this Way simply endure hardship for a long time in this one lifetime. Therefore, I urge the perfected ones to remain constant and diligent.

The Way is revealed for those who possess De. To me, there is no distinction between those who came before and those who came after; I receive all alike. Whoever obtains the Way and puts it into practice with effort is the one suited to it, regardless of rank or name. Do you understand? Yes. The Way of Heaven is impartial and returns to all people. The De of Earth gives without selfishness to those who are careful. In human relations, I do not distinguish between earlier and later; I honor only those who are truly sincere.

Thus the ancient emperors had palaces so they could appoint people of De, rather than ministers without merit. People of De are cherished and protected by Heaven and Earth, and can help emperors bring stability to all things. People without De are resented by Heaven and Earth. They are enemies of Yin-Yang, and their guilt is profound indeed! You think yourself clever, but in truth you are foolish and benighted. The deeds of people without De are countless, and they go against Heaven and Earth, so they incur Heaven and Earth’s resentment. They also disrupt Yin-Yang, and so become its enemies. Do you understand? Yes. Go now; there is no need to ask further. Good and evil are plain to see. Yes.

The disciple is troubled and asks: Please distinguish and explain the conduct of people in later ages. Every day, they call themselves kind and good, and say they understand what is right, yet their actions are the opposite, concealed in subtle ways. In a month of monthly De, they do evil; still, everyone claims to be virtuous and not to have failed Heaven. Yet at year’s end, calamities increase, and there are many violent deaths and premature deaths. Everyone calls themselves worthy, good, and exceptionally worthy, claiming to surpass their parents. But by old age, none has any goodness or worth; all have become unworthy. They are poor and lowly, yet live long lives, while goodness diminishes day by day. Not one understands the true Way.

This is how people in later ages are, whether good or evil, worthy or unworthy.

This passage comes from the 93rd chapter of the Taiping Jing (Scripture of Great Peace), discussing how to discern truth from falsehood and righteousness from evil.

The text states: When matters are already clearly evident, why boast about one's wisdom and understanding? By simply observing the signs and omens of events, one can naturally distinguish truth from falsehood and right from wrong—why waste words in argument? The Zhenren (Perfected Persons, those who have attained the Dao) present these writings of mine precisely to awaken those who have long been deluded and at odds with Heaven and Earth.

The conclusion mentions: If doubts remain afterward, we may discuss them together again. The passage ends with the annotation "Collected Difficult Questions on the Taiping Method," indicating it compiles inquiries about practicing the Way of Great Peace. The phrase "human conduct manifests both genuine practice and heretical writings" refers to how people's actions reveal either authentic adherence to the true path or hypocritical attachment to false doctrines.

This scripture emphasizes discerning truth through observing actual signs and phenomena, opposing empty talk and self-praise while advocating the verification of truth through concrete words and deeds. It also exemplifies the common Daoist textual format of master-disciple dialogues, using conversational exchanges to elucidate teachings.