《太上老君说常清静妙经》

The Most High Lord Lao (Taishang Laojun) says: The great Dao (the Way) has no fixed form, yet it gives birth to heaven and earth; the great Dao has no worldly feelings, yet it sets the sun and moon in motion; the great Dao has no fixed name, yet it nourishes the myriad things. I do not know what it is truly called, and can only provisionally name it the “Dao.”

The Dao has distinctions of clarity and turbidity, of movement and stillness. Heaven is clear and earth is turbid; heaven moves without ceasing, while earth rests and bears all things; firm Yang belongs to the clear and yielding Yin to the turbid (Yin-Yang); Yang governs movement and Yin governs stillness. The Dao spreads from the root out to the tips, and from this the myriad things arise. Clarity is the source of turbidity, and movement is the basis of stillness. If a person can constantly preserve clarity and stillness, that person can realize that heaven, earth, and the myriad things are in communion with the Dao.

A person’s primordial spirit (yuanshen, the original Shen, or spirit) inherently delights in clarity and brightness, yet is disturbed by restless thoughts; a person’s mind inherently delights in quiet, yet is often drawn along by desire. If one can regularly cast off desire, the mind naturally grows calm; when thoughts are clarified, the primordial spirit naturally becomes clear and bright. In this way the six desires (the desires of the senses) no longer arise, and the three poisons (greed, anger, and delusion) also disperse. One fails to reach this because the thoughts of the mind have not yet been clarified and desire has not yet been let go.

To cast off desire, one may look inward at one’s own mind and find that the mind has no fixed, unchanging substance; look outward at one’s own body and find that the body likewise has no fixed, unchanging substance; and look farther at external things and find that the myriad things equally have no fixed, unchanging substance. After awakening to these three levels, what one sees is only “emptiness.” Yet the “emptiness” one observes is itself not a substance: there is nothing that still needs to be emptied; “non-being” need not be clung to; even “the non-being of non-being” need not be clung to. When every attachment has been released, the mind becomes lucid and serene.

When the mind is silent and still, with nothing to cling to, from where could desire arise? When desire does not arise, that is true stillness. Only by abiding in true stillness while still being able to respond to external things can one maintain constancy and return to one’s original nature. Constantly meeting affairs while the mind within remains ever still, one can stay clear and tranquil for a long time. Cultivating in this way, one gradually enters the true Dao. To enter the true Dao is called “attaining the Dao”; yet what is called attaining the Dao is not something that can be possessed or gained. It is called “attaining the Dao” only for the sake of teaching and transforming living beings. Those who can awaken to this level may transmit the sacred Dao.

Lord Lao said: Those of the highest order who cultivate the Dao (the Way) do not contend, while those of the lower order delight in contention. Those of superior De (Virtue/Power) do not keep De in mind, whereas those of the lower order cling to De. One who clings and will not let go cannot be called a person possessed of the Dao and of De.

Sentient beings cannot attain the true Dao because delusive thoughts arise in the mind. When the mind gives rise to delusive thoughts, the Shen (spirit) is disturbed; when the spirit is disturbed, one becomes attached to external things; attachment to external things gives rise to craving; and with craving, afflictions follow. Afflictions and delusive thoughts bring sorrow and suffering to body and mind. One then undergoes the defilement and humiliation of the dusty world, drifting through birth and death, often sinking into the sea of suffering, and in the end loses the true Dao. The constant and true Dao can be obtained only in person by one who realizes it; one who has realized the Dao can ever preserve clarity and stillness in the mind.

The immortal Ge Xianweng said: I have obtained the true Dao, and I once recited this Jing (scripture/classic) ten thousand times. This Jing is cultivated by beings of the celestial realm and is not transmitted to those of shallow capacity. Formerly I received it from the Imperial Lord of Eastern Florescence; he in turn received it from the Imperial Lord of the Golden Portal; and the Imperial Lord of the Golden Portal received it from the Queen Mother of the West. The Queen Mother of the West transmitted it entirely by word of mouth, passing it on word by word and sentence by sentence, without recording it in writing. I now write it down and transmit it to the people of the world. Those of superior capacity who realize this Jing may ascend to become celestial officials; those of middling capacity who obtain it may be enrolled in the immortal ranks of the Southern Palace; those of lesser capacity who cultivate it may also enjoy long life in the human world. A cultivator of the Dao may roam through the Three Realms and ascend into the Golden Gate.

The Perfected Zuoxuan said: If one who cultivates the Dao persists in reciting this Jing, that person will receive the protection of the good spirits of the Ten Heavens. Thereafter the jade talisman can guard and sustain the spirit, and the golden liquor can refine and nourish the bodily form. In this way both form and spirit remain firm and enduring, a subtle and wondrous state is reached, and one becomes united as one with the Dao.

The Perfected of Zhengyi (Orthodox Unity) said: If a household possesses this Jing, calamity and obstruction cannot encroach upon those who are able to realize it, and the host of sages and perfected will guard the gate. Their spirit-consciousness ascends to the upper realm and pays homage to the venerable deities. When merit is brought to completion, they can come into resonant communion with the Imperial Lord. If one continues to recite and uphold it without giving rise to a mind of retreat, the body may mount purple clouds and ascend.