---
title: "洞玄靈寶定觀經註 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5b0084/"
canonical: "https://daozang.app/en/text/KR5b0084/"
lang: "en"
edition:
  - "Source: Kanripo (Kyoto University)"
  - "Daozang section: 洞玄部"
  - "Kanripo ID: KR5b0084"
  - "Base edition (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Witness (Kanripo): 重刊道藏輯要 (CK-KZ)"
  - "Size: 1 volume · 2,171 characters"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洞玄靈寶定觀經註》

Dongxuan 洞玄部 · 1 volumes · 2,171 characters

## About this edition

- **Source**: Kanripo (Kyoto University)
- **Daozang section**: 洞玄部
- **Kanripo ID**: [`KR5b0084`](https://github.com/kanripo/KR5b0084)
- **Base edition (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Witness (Kanripo)**: 重刊道藏輯要 (`CK-KZ`)
- **Size**: 1 volume · 2,171 characters

## Vol. 1

重刋道藏輯要洞玄靈寶定觀經註

靈者神也在天曰靈寶者珍也在地曰寶天有靈化神用不

測則廣覆無邊地有眾寶濟養羣品則厚載萬物言此經如

天如地能覆能載有靈有寶功德無窮證得此心故名靈寶

定者心定也如地不動觀者慧觀也如天常照定體無念慧

照無邊定慧等修故名定觀天尊告左玄眞人曰

左者定也玄者深妙也眞者純也一而無卷首·第1叶b雜人者通理達性

之人也曰者語辭也夫欲修道

進趣之心名爲修道先能捨事

一切無染名爲捨事外事都絕

六塵爲外事須遠離也六塵者色聲香味觸法更不染著名

爲都絕無與忤心

境不來忤心卽無惱心不起染境則無煩卷首·第2叶a心境兩忘卽無煩

惱故名無與忤心然後安坐

攝澄煩惱名之爲安本心不起名之爲坐內觀心起若覺一念起須除滅務令安靜

慧心內照名曰內觀漏念未除名爲心起前念忽起後覺則

隨起心旣滅覺照亦忘故稱除滅了心不起名之爲安覺性

不動名之爲靜故稱安靜其次雖非的有貪著浮遊亂想亦盡除滅眾心不起妄念悉忘亂想不生何有貪著卷首·第2叶b故曰滅除晝夜勤行須臾不替

晝之言淨夜之言垢垢淨兩忘無有間替故名不替惟滅動心

妄想分别名曰動心覺照祛之故名爲滅

**Interpretation**

This passage is a commentary on the *Dongxuan Lingbao Dingguan Jing* (Scripture of Stabilized Observation from the Numinous Treasure of the Mysterious Cavern), primarily explaining the meanings of "Lingbao" (Numinous Treasure) and "Dingguan" (Stabilized Observation), while outlining the fundamental methods of Daoist cultivation.

Regarding "Lingbao" (Numinous Treasure):

"Ling" (Numinous) refers to divine spirits (in heaven, they are called "Ling"), while "Bao" (Treasure) signifies precious jewels (on earth, they are called "Bao"). Just as heaven possesses divine spirits that transform unpredictably and encompass all things, and earth holds treasures that nourish living beings and support all existence, this scripture embodies the merit of embracing the myriad phenomena—hence its name "Lingbao."

Regarding "Dingguan" (Stabilized Observation):

"Ding" (Stabilization) means the mind is settled and unwavering like the earth, while "Guan" (Observation) refers to the clarity of wisdom illuminating like the sky. "Ding" is the state of an undisturbed mind free from distractions, and "Guan" is the realm of pervasive wisdom. Cultivating these two in balance is called "Dingguan."

The scripture then presents the teachings of the Celestial Worthy (Tianzun) to the Left Mysterious Perfected Being (Zuo Xuan Zhenren), explaining key points of Daoist practice:

1. The title "Left Mysterious Perfected Being" carries symbolic meaning: "Left" represents stabilizing power, "Mysterious" signifies profound subtlety, "Perfected" denotes purity without adulteration, and "Human" refers to one who comprehends principles and realizes their true nature.

The basic steps of cultivation are as follows:

First, one must relinquish worldly affairs (abandoning tasks) and detach from the six sensory dusts (sights, sounds, smells, tastes, touch, and mental objects—the temptations of sensory perception). External disturbances should not agitate the mind, nor should the mind cling to external phenomena, ultimately reaching a state where both mind and environment are forgotten.

Next, one sits quietly in meditation (settling into stillness) and turns inward to observe the mind. The moment distracting thoughts arise, they must be immediately dissolved, maintaining unwavering awareness (tranquil stability). Even subtle, wandering thoughts—not just obvious desires—must be thoroughly cleared away until no deluded thoughts remain.

One must practice diligently without pause (never ceasing), where "day and night" symbolizes the duality of defilement and purity—transcending such distinctions. The key lies in extinguishing the restless mind (agitated thoughts), meaning all forms of deluded discrimination, using the power of illuminating awareness to eliminate them.

In essence, the method involves withdrawing from external distractions, stabilizing the inner mind, and observing thoughts with clarity, ultimately attaining a state where mind and environment are both forgotten, and stabilization (Ding) and wisdom (Guan) are held in perfect equilibrium.

不滅照心

慧照常明無有間故名不滅照心但凝空心

不起一切心名空心卷首·第3叶a不凝住心

一切無著名之不凝住心不依一法而心常住

若取一法卽名著相心不取法名爲不依照而常寂故爲常

住然則凡心躁競其次初學息心甚難或息不得蹔停還失

言習性煩惱難可滅除定力未成蹔停還失也去留交戰百體流行卷首·第3叶b

心起染境境來牽心心境相染故名交戰妄念不息百非自

生名曰百體流行久久精思方乃調熟勿以蹔收不得遂廢千生之業

定心不起則契眞常一念不收千生遂廢少得靜己

初得淸淨正慧未生故曰少得靜己則於行立坐卧之時

四威儀之時也涉事之處諠閙之所卷首·第4叶a

見一切諸相爲涉之處起一切諸心名爲諠閙之所也皆作意安

息亂歸寂名爲作意恬淡得所名之爲安也有事無事常若無心處靜處喧其志惟一

有無雙遣寂用俱忘萬法不二名之唯一若束心太急又則成病氣發狂顛是其候也

偏心執靜名曰束心心外見相名爲顚也心若不動又須放任寛急得所卷首·第4叶b

從定發慧名爲放任定慧齊融名曰得所自恒調適

定多卽愚慧多卽狂定慧等用名曰調適制而不著放而不動處喧無惡涉事無惱者此是眞定

**Interpretation**

This passage elucidates methods for taming mental fluctuations during spiritual cultivation, with its essence lying in maintaining mindful awareness without attachment.

"Unceasing illumination of the mind" refers to the continuous, uninterrupted radiance of wisdom. The so-called "concentrated empty mind" means abstaining from all deluded thoughts, while "non-abiding concentration" signifies non-attachment to any phenomena. True practice doesn't rely on specific techniques, but rather abides in a state of non-grasping. Fixation on any particular method would instead bind one to superficial appearances.

The scripture observes that beginners' minds tend to be restless—initially difficult to truly stabilize, and even temporary calmness easily dissipates into distraction. This occurs because deeply ingrained habitual tendencies and afflictions are hard to eliminate, while meditative stability remains insufficiently grounded. When internal consciousness interacts with external circumstances, various deluded thoughts arise—a condition termed "the hundred manifestations flowing forth."

Spiritual cultivation requires sustained diligence; one shouldn't abandon practice due to temporary lack of visible progress. If the mind cannot settle, one cannot merge with the eternal Dao (the Way). A single moment of negligence might squander eons of cultivation.

Upon first attaining slight tranquility (called "initial quietude"), maintain awareness throughout the four dignified postures (walking, standing, sitting, reclining). Whether in stillness or clamor, facing various phenomena, keep the mind anchored. Abide in non-attentiveness whether engaged or unoccupied, maintaining equanimity amid movement and stillness—neither clinging to "being" nor "non-being," ultimately forgetting both quiescence and activity.

Yet caution is needed: excessive forceful suppression of thoughts may backfire, potentially causing Qi (vital energy) disorders or even madness. Obsessive attachment to stillness becomes another fetter, while agitation upon seeing external forms indicates derangement. Mental fluctuations should neither be violently restrained nor completely indulged—find balance between relaxation and discipline.

Wisdom arising from concentration is called "unrestrained freedom"; balanced application of concentration and wisdom constitutes "finding the proper measure." Excessive concentration leads to dullness, while excessive wisdom causes frenzy—their equilibrium brings true attunement. To restrain the mind without fixation, to release it without scattering, to harbor no aversion amid noise, to encounter affairs without distress—this marks genuine meditative stability.

寂而常照照而常寂空而常用用而常空得本元寂故爲眞

定不以渉事無惱故求多事不以處喧無惡强來就諠

習性塵勞常須制御不可縱逸卷首·第5叶a以無事爲眞宅

見本性空寂故爲眞宅有事爲應跡

慧用無邊故爲應跡若水鏡之爲鑒則隨物而現形

本心淸淨猶如水鏡照用無碍萬象俱現名爲現形善巧方便唯能入定

諸法性空寂無所起故爲入定慧發遲速則不由人勿令定中急急求慧急卷首·第5叶b則傷性傷則無慧

急求知見眞定乃亡貪著諸相故云無慧若定不求慧而慧自生此名眞慧

心體寂靜妙用無窮故爲眞定慧而不用實智若愚

了無分别名之不用韜光晦跡故曰若愚益資定慧雙美無極

寂照齊融故云雙美無極若定中念想多感眾邪妖精百魅隨心應見

爲心取相諸相應生一切邪魔競來撓亂卷首·第6叶a所見天尊諸仙眞人是其祥也

此爲諸相不可取著唯令定心之上豁然無覆定心之下曠然無基

前念不生故云無覆後念不起故曰無基舊業日銷新業不造

宿習並盡名曰舊業日銷更不起心故名新業不造無所罣礙迥脫塵籠

一切無染故名無所罣礙解脫無繫故云卷首·第6叶b迥脫塵籠行而久之自然得道

智照不滅名曰行而久之契理合眞故云得道

**Interpretation**

This scripture elucidates the core principles of Daoist "Dingguan" practice (a meditative observation technique):

The mind should resemble still water—tranquil yet capable of clearly reflecting all phenomena. Authentic meditative stability arises from returning to the primordial state of stillness. Practitioners should neither avoid worldly affairs out of aversion to complexity, nor force stillness by rejecting all noise. Like a mirror naturally reflecting objects, maintain inner purity while engaging with all circumstances.

The essential aspects of cultivation include:

First, restraining habitual tendencies: constantly discipline desires and restlessness without indulgence.

Second, taking "non-action" (Wuwei) as foundation: recognizing original nature's emptiness as true homecoming.

Third, using "responsive function" as manifestation: applying wisdom with spontaneous adaptability.

Key cautions:

- During meditation, avoid impatient pursuit of wisdom's appearance—forced seeking damages innate nature.
- Genuine wisdom emerges naturally within stillness.
- Great wisdom appears simple: possessing insight without ostentation.

When meditative stability and wisdom perfectly unite, infinite marvelous functions manifest. However, excessive scattered thoughts during stillness may invite illusory disturbances. In such cases remember:

- All visions (including appearances of celestial beings) should not be clung to.
- Let the mind resemble cloudless skies—vast and luminous.
- Without dwelling on past or future, karmic patterns naturally dissolve without creating new ones.

Through sustained practice, one gradually transcends worldly bonds, ultimately merging with the Dao (the Way). The entire process mirrors a mirror's function: phenomena appear when present, emptiness remains when gone—preserving the mind's original purity and freedom.

夫得道之人凡有七候一者心得定易覺諸塵漏

心得淸靜塵念盡知故曰覺諸塵漏二者宿疾普銷身心輕爽

眞氣胎息痼疾盡瘳體道合眞身輕不老三者塡補夭損還年復命卷首·第7叶a

骨髓堅滿故塡補夭損駐顏不易名爲還年復命也四者延數萬𡻕名曰仙人

長生不死延數萬𡻕名編仙籙故曰仙人五者鍊形爲氣名曰眞人

得本元氣故曰鍊形爲氣正性無僞故曰眞人六者鍊氣成神名曰神人

眞氣通神陰陽不測故曰神人七者鍊神合道名曰至人卷首·第7叶b

眞神契道故曰至人其於鑒力隨候益明

鑒力者常照不息也益明者明明不絕也得至道成慧乃圓備

若了本性得道成眞智慧圓明萬法俱備若乃久學定心身無一候促齡穢質色謝方空自云慧覺又稱成道者求道之理實所未然

通神合道卽得道眞成心惑身亡不離生死西昇經云是故

失生本焉能知道源而卷首·第8叶a說頌曰

智起生於境　　　　　　　　火發生於緣

各是眞種性　　　　　　　　承流失道源

起心欲息知　　　　　　　　心起知更煩

了知性本空　　　　　　　　知則眾妙門洞玄靈寶定觀經註(終)

道由心學匪假佗求神依形住罔有其外我之靈明亘今亘

古惟其絏於六情是以戕我正念貪嗔癡昧種種見惑背眞

向僞

**Interpretation**

The *Dongxuan Lingbao Dingguan Jing* (Scripture on Stabilized Contemplation of the Numinous Treasure from the Cavern of Mystery) describes seven progressive manifestations of attaining the Dao through cultivation:

The first stage manifests as inner stillness where one becomes aware of distracting thoughts. When the mind achieves purity, one gains insight into worldly delusions—this is called "perceiving all karmic outflows" (jue zhu chen lou).

At the second stage, chronic ailments completely vanish as body and mind become light. The vital Qi (qi) circulates spontaneously through embryonic respiration (taixi), stubborn diseases are healed, and the physical form harmonizes with the Dao—ageless and weightless.

The third stage replenishes congenital deficiencies, restoring youthful vitality. Marrow becomes abundant, facial complexion remains youthful—this is termed "rejuvenation and restoration of life mandate" (huan nian fu ming).

The fourth stage extends lifespan for ten thousand years, qualifying as an "immortal" (xianren). Achieving deathless longevity, one's name is inscribed in the celestial register (xian lu).

The fifth stage refines physical form into Qi, becoming a "perfected person" (zhenren). Returning to primordial energy, one embodies unadulterated innate nature.

The sixth stage transmutes Qi into spirit (shen), attaining the state of "divine person" (shenren). Authentic Qi connects with numinous intelligence, enabling miraculous transformations.

The ultimate seventh stage unifies spirit with the Dao itself—the "supreme person" (zhiren). True spirit merges completely with the Great Dao.

As cultivation deepens, one's contemplative power (jian li) intensifies progressively. "Increasing luminosity" (yi ming) refers to wisdom growing ever brighter. Complete realization brings perfect wisdom that comprehends all phenomena.

The scripture critiques practitioners who claim attainment without progress: those who cultivate for years yet show no improvement—remaining short-lived, physically impure while boasting enlightenment—fundamentally violate Daoist truth. Failing to commune with the divine or unite with the Dao while clinging to delusions ultimately binds one to the cycle of birth and death.

A concluding verse encapsulates the teaching: Wisdom arises from serene mind like fire from kindling. Clinging to wisdom-seeking backfires—realizing mind's innate emptiness is essential. Dao cultivation requires inner refinement, not external seeking. Though consciousness dwells in physical form, luminous nature is eternal. Our confusion stems from six sensory bonds (liu qing) that breed greed, anger, and ignorance—leading us from truth to illusion.

卷首·第8叶b無有殫期寔惟

眞師憫念眾生無知故演此妙經作人天規鑑爲證道梯航

是有定觀之說發揮妙本洞徹玄微滌乎垢氛超乎視聽明

無相於有形之後致虛極於未兆之先物我俱忘形神俱妙

凡我羽流敬

**Interpretation**

This passage is the opening commentary by Master Lengxu (a Daoist practitioner) on the *Dongxuan Lingbao Scripture of Concentration and Observation*. The general meaning is:

The true immortal masters who have attained the Dao, out of compassion for the deluded ignorance of sentient beings, expounded this profound scripture to serve as a guiding standard for cultivation and as a ladder to realize the Great Dao. The method of "concentration and observation" (a practice of cultivating through meditative stillness and contemplation) presented herein can illuminate the mysteries of one's original mind, penetrate profound truths, cleanse worldly defilements, and transcend sensory limitations. It enables practitioners to perceive the formless Dao beyond appearances and reach the ultimate state of serene emptiness before phenomena arise—ultimately forgetting all distinctions between self and objects, allowing both body and spirit to attain sublime perfection.

Finally, Master Lengxu admonishes fellow cultivators: "We who follow the Dao (referred to as 'feathered streams,' denoting Daoist adepts in their feather-robes) must study this scripture with reverential devotion." The colophon notes that these insights were respectfully recorded by Lengxu on the first day of the third lunar month in the ren-shen year (a cyclical date in the traditional calendar).

之敬之龍集壬申三月初吉冷虛子稽首謹識

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5b0084/